They who contend for the flourishing of the system of castes in Greece, would probably maintain that the Rhapsodists constituted from the first _a clan_, as the Homeridæ are said to have been in Chios.[981] Among the few arts which commanded the undivided time and study of numerous professors in those ages, that of the Aoidos or Poet, was certainly one, and that, too, the most honoured and revered. Doubtless their characters were pure and noble, to overcome the envy which superior abilities usually inspire. For whether at home or abroad, in their native cities no less than in the public assemblies, and at the festive boards of kings, they were regarded as dear to gods and venerable to men. The Rhapsodists likewise enjoyed the same estimation and led the same kind of life until other studies and other manners, with that most debasing of all passions, the love of gain, brought contempt on their profession and pursuits.[982] Footnote 981: Schol. Pind. Nem. ii. 1. Etym. Mag. 623. 50. Footnote 982: Payne Knight, Proleg. in Hom. § 13. 28. In the Homeric poems themselves we discover abundant proofs of the high honour in which the professors of the poetical art were held by their countrymen. They fulfilled in Greece[983] the office performed among the Hebrews by the Schools of the Prophets,[984] or the solitary possessors of the vaticinatory power who revealed to their countrymen the will of heaven, and taught by what practices it might be propitiated. Some institution of this kind probably existed, as I have already observed, from the very dawn of civilisation which it principally created. Most princes, like Agamemnon, Alcinoüs and Odysseus, retained in their palaces a man at once their chaplain and their laureate, who, when guests foreign or domestic assembled at their board, might administer instruction and delight, by chanting the praises of the gods, the exploits or greatness of their ancestors, or even by delivering precepts in morals or the useful arts. To a poet, also, as to the holiest of guardians, kings entrusted the care of their wives and families,[985] when departing on distant expeditions; and so great was the veneration paid to their character, that we find Clytemnæstra banishing the poet before she dares to become the paramour of Ægisthos. Footnote 983: Athen. i. 16. Footnote 984: Cf. Sigon. de Rep. Hebræorum v. 9. Godwin, Moses et Aaron, i. 6. Footnote 985: But the δόμων προφῆται in Æschylus (Agam. 377 Klausen,) were household prophets, who not only disclosed the secrets of the future and interpreted dreams, but acted also the part of counsellors in present emergencies, and treasured up the records of the past. Apollo is called the Prophet of Zeus, because he receives oracles from him.—Eum. 19. 618. So Amphiaraos is denominated a great prophet.—Sept. c. Theb. 611.