You will observe that the mysteries did not interfere in any sense with a faith in the many gods of popular belief or with their worship. We should also note that here no less than in Orphism ecclesiastical exclusiveness was evident: only those who had been initiated and had partaken of the sacraments could hope for salvation. Yet by the end of the fifth century the Eleusinian Mysteries had gained a moral significance, as is shown by the passage from the Frogs of Aristophanes quoted just now. A few years later Andocides in his speech On the Mysteries appealed to his jurors, reminding them that the purpose of their initiation was that they might punish the impious and save those who had done no wrong.[94] Still there was undoubtedly abundant warrant for the sarcastic joke of Diogenes who asked: “Shall the robber Pataecion have a better lot after death than Epaminondas, just because he has been initiated?”[95] We have now considered three manifestations of the mysticism which became prominent in the sixth century before our era—Orphism, Pythagoreanism, and the Greater Mysteries. We have seen how a new religious sense arose which turned men’s thoughts toward the next world and future happiness. This happiness the Orphics and Pythagoreans endeavored to secure by a prescribed mode of life, by ceremonial purifications, and by sacraments. The Mysteries likewise offered assurance through initiation and participation in their sacred ritual. In every case the devotees were inspired with confident hope, not by reason, but by ceremonies and emotional experiences. Philosophy was not yet united with religion. FOOTNOTES: [71] _Il._ 23, 170-176. [72] _Od._ II, 24-36. [73] Herod. 4, 94 ff. [74] _Frg._ 7 A. [75] _Frg._ 46 A. [76] _Frg._ 115. [77] _Frg._ 14. [78] _Frg._ 154 A. [79] _Frg._ 223 A. [80] _Frg._ 117. [81] _Frg._ 115. [82] _Or._ 18. [83] Clem. _Protrep._ p. 12 P. [84] _Ibid._ p. 18 P. [85] Ath. XI, 93, p. 496: Proclus ad Plat. _Tim._ p. 293 C. It is not certain that the notices in Athenaeus and in Proclus refer to the same rite, but I have ventured so to interpret them. [86] Hippol. _Philos._ p. 115 M. [87] _Frg._ 45 Rose. [88] 480 f. [89] _Frg._ 137. [90] _Frg._ 753. [91] 454 ff. [92] _Eph. Arch._ III (1883), p. 81, 8. [93] Ditt. _Syll._^2, 653. [94] _De mys._ 31. [95] Plut. _de aud. poet._ 21 F. III RELIGION IN THE POETS OF THE SIXTH AND FIFTH CENTURIES B.C.