In spite of a "classical education" and the influence of Aristotle upon the immature art-theories of his earlier works, Ruskin was known, in his younger days, as a Goth, and the enemy of the Greeks. When he began life, his sense of justice made him take the side of Modern Painters against classical tradition. Later on, when considering the great questions of education and the aims of life, he entirely set aside the common routine of Greek and Latin grammar as the all-in-all of culture. But this was not because he shared Carlyle's contempt for classical studies. In "Modern Painters," Vol. III., he had followed out the indications of nature-worship, and tried to analyse in general terms the attitude of the Greek spirit towards landscape scenery, as betrayed in Homer and Aristophanes and the poets usually read. Since that time his interest in Greek literature had been gradually increasing. He had made efforts to improve his knowledge of the language; and he had spent many days in sketching and studying the terra-cottas and vases and coins at the British Museum. He had also taken up some study of Egyptology, through Champollion, Bunsen and Birch, in the hope of tracing the origin of Greek decorative art. Comparative mythology, at that time, was a department of philology, introduced to the English public chiefly by Max Müller. Under his influence Ruskin entered step by step upon an inquiry which afterwards became of singular importance in his life and thought. In 1865 he had told his hearers at Bradford that Greek Religion was not, as commonly supposed, the worship of Beauty, but of Wisdom and Power. They did not, in their great age, worship "Venus," but Apollo and Athena. And he regarded their mythology as a sincere tradition, effective in forming a high moral type, and a great school of art. In the "Ethics of the Dust" he had explained the myth of Athena as parallel to that of Neith in Egypt; and in his fable of Neith and St. Barbara he had hinted at a comparison, on equal terms, of Ancient and Mediæval mythology. He ended by saying that, though he would not have his young hearers believe "that the Greeks were better than we, and that their gods were real angels," yet their art and morals were in some respects greater, and their beliefs were worth respectful and sympathetic study. The "Queen of the Air" is his contribution to this study.