The art of presenting figures in gold and ivory, for which Pheidias is peculiarly famous, is a lost art. A special name was given to these statues. They were called Chrys-elephantine.[2] The combined richness of the gold with the soft hue of the ivory must have produced a wonderfully fine and mysterious effect when seen in the recesses of a dimly-illumined temple. The golden robes of the goddess were considered as part of the State treasury, and were between the times of the great festivals unfixed from the statue, and stored in the treasure house at the back part of the temple. They were from time to time carefully weighed, and were looked upon in the light of national wealth, which might, in time of need, be drawn upon for the country’s requirement. The gold of the robes was said to have been worth as much as £100,000. It is supposed that this part of the goddess was melted down, and finally reduced to Byzantine coin about the time of the Roman Emperor Julian—viz., about A.D. 360. As Athens sunk from her high position among the Greek States, her processions and ceremonies fell into decay; but while she flourished, none were more brilliant. Other festivals there were in Greece besides the one at Athens in honour of Athéné, where similar athletic games and feats of skill were performed before the altars of other tutelary gods. There were the far-famed Olympic games in honour of Zeus (Jupiter), in which all the Greek States competed. The Odes of Pindar have immortalised the Olympic chariot races. There were also the Delphic games in honour of Apollo, the sun god, the god of poetry. The practice of these games lasted in Greece, and were in use in Rome, till long after Christian times. How popular they were in those times we may infer from the many references to them in the Epistles and Acts of the Apostles. Professor Jebb observes, in one of the admirable series of Shilling Primers now publishing, the one on “Greek Literature:” “The Greeks were not the first people who found out how to till the earth well, or to fashion metals, or to build splendid houses and temples. But they were the first people who tried to make reason the guide of their social life. Greek literature has an interest such as belongs to no other literature. It shows us how men first set about systematic thinking.” And, he proceeds, “neither the history of Christian doctrine, nor the outer history of the Christian Church, can be fully understood without reference to the character and work of the Greek mind. Under the influence of Christianity, two principal elements have entered into the spiritual life of the modern world. One of these has been Hebrew; the other has been Greek.” Of all the many beautiful things which the Greeks produced, the Greek language itself is considered to have been the first and most wonderful; and “no one,” continues the professor, “who is a stranger to Greek literature, has seen how perfect an instrument it is possible for human speech to be.”