In the preceding lecture we considered together various manifestations of the mystic tendencies which developed in Greece during the seventh and sixth centuries B.C. Now we must turn back and ask what evidence we have from the poets of these centuries as to the course of morality and religion. To the epic poetry of Homer and the didactic verse of Hesiod succeeded the elegiac, iambic, and melic poets. The individualism of the age, the spirit of reflection, political changes, personal ambitions and passions are all mirrored in their verses. When we summon them as witnesses to their day, we must remember that the evidence they can offer is only incidental and frequently partial; that it reflects the temper of the audience as well as the views of the poet. In this fact, indeed, lies our chief warrant for consulting them, for while poets may be leaders in thought far in advance of their time, a contemporary hearing is secured by them only when their hearers sympathize with the ideas which they express. Again it must be borne in mind that we have for the most part only fragments of the poetry of this time, preserved by quotations, and that we cannot therefore form adequate judgments of the whole. When, however, we examine the scanty remains that we possess, we find that on the whole there is little evidence of progress in morality and religion beyond Homer and Hesiod. The concepts of the gods are essentially the Homeric, except that Zeus plays a larger part in the divine economy than in Homer. In the Iliad and Odyssey, as we have seen, he is often thwarted and outwitted by the other gods, some of whom seem at times almost on an equality with him. But in the poets of the seventh and sixth centuries the will of Zeus is unquestionably supreme. No god hopes to oppose him successfully; all the rest play minor rôles. Indeed, it is not too much to say that we have here a developed sense of unity in the world, although the poets of this time did not by any means reach the position of the philosophers or attain to any real pantheism. Yet an advance is made: not only is Zeus supreme, but Zeus and Fate are now more closely identified, so that there is no conflict between them, such as we noticed in the Homeric poems.