But he will not confess this weak point; he even covers his retreat by the bold assertion in his preface that Greek history from the generation of Alexander has no interest in itself, or any influence on the world's history--a wonderful judgment! However great therefore and complete the work of Grote is on the earlier periods, this may be added as a warning,--the reader of Greek history should stop with the death of Philip of Macedon, and read the remainder in other books. It is indeed necessary for schoolmasters to limit the bounds of Greek literature in school studies, and so with common consent they have admitted nothing later than the golden age. But the vast interest and paramount importance of Greek ideas in the culture of the Roman world have tempted me to sketch the subject in my _Greek Life and Thought from Alexander to the Roman Conquest_ and _Greek Life under Roman Sway_. Any reader of these volumes will at least concede the vastness, the importance, and the deep interest of the period which Grote despised. But so intricate are the details, and so little arranged, that to write upon it is rather pioneer's work than anything else. [Sidenote: His treatment of the early legends.] [Sidenote: Even when plausible, they may be fictions]. § 11. Let us now, before passing to his successors, turn back to the very beginning of the subject, and say a word on his treatment of the elaborate mythical system which the Greeks prefixed to their historical annals. Here the Positivism of the man was sure to bear fruit and produce some remarkable results. He gives, accordingly, with all deliberation and fulness of detail, a complete recital of the stories about the gods and heroes, telling all their acts and adventures, and then proceeds to argue that they are to be regarded as quite distinct from, and unconnected with, any historical facts. He argues that as there is in the legends a large quantity of assertions plainly false and incredible, but intertwined indissolubly with plausible and credible statements, we have no right to pick out the latter and regard them as derived from actual facts. There is such a thing as plausible fiction; and we have no guarantee that the authors of incredible stories about gods and their miracles did not invent this plausible kind as well. Rejecting, therefore, all historical inferences from the Greek legends, he merely regards them as conclusive evidence of the state of mind of their inventors,--a picture of the Greek mind in what Comte called the 'theological stage.' [Sidenote: Thirlwall's view less extreme.]