A few South-Italian vases of the fourth century, on which are scenes that appear to have been inspired by such comedies, are the worst examples of Hellenic vulgarity. The history of Greek religion, then, must reckon with Attic comedy as among the possible causes of {128} religious corruption and decay; but at the worst this is only one side of the picture, for the fragments of the comedies of Menander, as will be shown, contain many a striking expression of the higher religious spirit and advanced ethical sentiment. _Waning of the political value of Delphi_.--There are certain external events in the history of Greek religion towards the close of the fifth century that must be noted in a general sketch of its career. One is the waning of the political influence of the Delphic oracle; its secular mission appeared to have been accomplished when the era of Greek colonial expansion had closed; at the first terror of the Persian invasion the great states anxiously resorted to Delphi for guidance, but the priesthood failed to rise to the Pan-Hellenic occasion and played a double game. During the Peloponnesian war it was obvious that they were ‘Laconising’; nor were they ever given again an opportunity of leading _la haute politique_ of Hellas, and in the middle of the fourth century Demosthenes could speak contemptuously of ‘the shadow at Delphi,’ although the Amphictyonic League, as the only federal council of Hellas, still retained a nominal value sufficient to induce Philip to scheme for admission. Generally, in the fourth, third and second centuries, the oracle retained influence only in the spheres of religion and morality. Plato still regards the Delphic God as the natural director of the religious institutions of the State. And we have interesting examples in the later literature of consultation of the oracle by individuals whose minds were troubled by religious terrors and remorse. In fact, it came to serve the purposes of a private confessional, giving advice on {129} questions of conscience; and its advice was generally sane and often enlightened and shows the priests as possessed with the progressive spirit of Greek ethical philosophy.[129.1]