mind, for the one is only of human, but the other of divine origin." [Footnote: Plato, Phaedrus, 244.--Jowett's translation.] Here then, in the oracle at Delphi, the centre of the religious life of the Greeks, we have an explicit affirmation of that element of mysticism which we might have supposed to be the most alien to their genius; and the same element re-appears, in a cruder and more barbaric form, in connection with the cult of Dionysus. He, the god of wine, was also the god of inspiration; and the ritual with which he was worshipped was a kind of apotheosis of intoxication. To suppress for a time the ordinary work-a-day consciousness, with its tedium, its checks, its balancing of pros and cons, to escape into the directness and simplicity of mere animal life, and yet to feel in this no degradation but rather a submission to the divine power, an actual identification with the deity-such, it would seem, was the intention of those extraordinary revels of which we have in the "Bacchae" of Euripides so vivid a description. And to this end no stimulus was omitted to excite and inspire the imagination and the sense. The influence of night and torches in solitary woods, intoxicating drinks, the din of flutes and cymbals on a bass of thunderous drums, dances convulsing every limb and dazzling eyes and brain, the harking-back, as it were, to the sympathies and forms of animal life in the dress of fawnskin, the horns, the snakes twined about the arm, and the impersonation of those strange half-human creatures who were supposed to attend upon the god, the satyrs, nymphs, and fauns who formed his train--all this points to an attempt to escape from the bounds of ordinary consciousness and pass into some condition conceived, however confusedly, as one of union with the divine power. And though the basis, clearly enough, is physical and even bestial, yet the whole ritual does undoubtedly express, and that with a plastic grace and beauty that redeems its frank sensuality, that passion to transcend the limitations of human existence which is at the bottom of the mystic element in all religions.