_Plato’s attitude towards the popular religion_.--A consecutive history of Greek religious thought as embodied in the surviving writings or records of the philosophic schools of Hellas is far too large a subject even to be adumbrated here. And a general survey of the religion can only notice shortly the leading thinkers whose works there is reason to suppose had popular vogue and lasting influence upon the religious world. Among these the primacy belongs to Plato; and the full account of Greek religion, both in the period that precedes the downfall of Greek independence and in the periods that follow, must include a critical estimate of his religious speculation. This is no place for an elaborate consideration of the metaphysic of his ideal theory, or the relation of his ideas to a theistic system; but only the most general observations may be allowed for the purpose of this sketch. To understand his main attitude towards the popular cults, and his influence upon the later {133} educated world of Greece, we must recognise at once that, idealist and reformer as he was, he was no revolutionary or iconoclast in matters of religion; he would reform Greek mythology, purging it of stories of divine conflicts, divine vengeance, divine amours; and, as these fortunately were enshrined in no sacred books, he feels that this might be done gently and easily without disturbance to the established forms of worship. He does not desire to abolish sacrifice or idolatry, but inculcates simplicity in the offerings.[133.1] In one passage he even maintains that the legislator will not change a single detail of the ritual, if only for the reason that he does not know anything of the inner truth that may lie behind such outward forms.[133.2] Even in his most advanced physical and metaphysical speculations he finds a place for the popular pantheon;[133.3] in the hierarchic scale of things the Olympians are ranged somewhere below the supreme transcendental God of the Universe. The ‘Timæus’ dialogue presents some interesting theologic dogma; here[133.4] in the scale of Divine creation the Olympian Pantheon, which seems to be accepted rather for the sake of ancient tradition, is given the third place after the planets and the Sun which are the second works of the Supreme Creator, the first being the cosmic Heaven. These deities of the polytheism, then, are not immortal in their own nature, but are held together for all eternity by the will of the highest God. And it was to them that he committed the formation of man, and lent for this purpose a portion of his own immortality; the mortality of man is thus accounted {134} for; which would have been inexplicable had he sprung directly from the immortal Supreme Being.