Though the Platonic Sokrates, repudiating most of the narratives believed respecting Gods and Heroes, as being immoral and suggesting bad examples to the hearers, proposes to construct a body of new fictions in place of them--yet, if we turn to the Clouds of Aristophanes, we shall find that the old-fashioned and unphilosophical Athenian took quite the opposite view. He connected immoral conduct with the new teaching, not with the old: he regarded the narratives respecting the Gods as realities of an unrecorded past, not as fictions for the purposes of the training-school: he did not imagine that the conduct of Zeus, in chaining up his father Kronus, was a proper model to be copied by himself or any other man: nay, he denounced all such disposition to copy, and to seek excuse for human misconduct in the example of the Gods, as abuse and profanation introduced by the sophistry of the freethinkers.[88] In his eyes, the religious traditions were part and parcel of the established faith, customs and laws of the state; and Sokrates, in discrediting the traditions, set himself up as a thinker above the laws. As to this feature, the Aristophanic Sokrates in the Clouds, and the Platonic Sokrates in the Republic, perfectly agree--however much they differ in other respects. [Footnote 88: Aristophan. Nubes, 358: [Greek: leptota/tôn lê/rôn i(ereu=]. 885: [Greek: gnô/mas kaina\s e)xeuri/skôn]. 1381.-- [Greek: ô(s ê(du\ kainoi=s pra/gmasin kai\ dexioi=s o(milei=n, kai\ tô=n kathestô/tôn no/môn u(perphronei=n du/nasthai.] 894.-- [Greek: (A)/dikos Lo/gos.)-- Pô=s dê=ta di/kês ou)/sês, o( Zeu\s ou)k a)po/lôlen, to\n pate/r' au(tou= dê/sas? (Di/k. Lo/gos) ai)boi=, touti\ kai\ dê\ chôrei= to\ kako/n; do/te moi leka/nên.] 1061.-- [Greek: moicho\s ga\r ê)\n tu/chê|s a(lou/s, ta/d' a)nterei=s pro\s au)to/n, ô(s ou)de\n ê)di/kêkas; ei)=t' e)s to\n Di/' e)panenegkei=n; ka)kei=nos ô(s ê(/ttôn e)/rôto/s e)sti kai\ gunaikô=n.] While Aristophanes introduces the freethinker as justifying unlawful acts by the example of Zeus, Plato (in the dialogue called Euthyphron) represents Euthyphron as indicting his father for murder, and justifying himself by the analogy of Zeus; Euthyphron being a very religious man, who believed all the divine matters commonly received and more besides (p. 6). This exhibits the opposition between the Platonic and the Aristophanic point of view. In the Eumenides of Æschylus (632), these Goddesses reproach Zeus with inconsistency, after chaining up his old father Kronus, in estimating so highly the necessity of avenging Agamemnon's death, as to authorise Orestes to kill Klytæmnestra.