in accordance with this main distinction, we find the two religions running out into different lines of superstition. While the Orientals are fascinated by the phenomena of the physical world, the Greeks are captivated by the persons of the moral: the Egyptians worship animals; and the Greeks worship men. These different developments of superstition flow naturally from the respective principles of the two systems of religion. Where men acknowledged a moral deity, superstition would turn upon moral beings; where a physical deity obtained, men would be superstitious upon physical objects. And as the Oracle aided the fundamental idea of a moral deity, so it supported the appropriate superstition, that, viz. of hero-worship. We have before noticed the Oracular voice as canonizing the hero and we may add, without particular reference to worship, that its spirit was generally to hold up the names of antiquity to the reverence of mankind; to protect their memories, and defend the ancient order of things against modern innovation. And here we may extend the lastmentioned result of Oracular influence to the sphere of political and social life. The spirit of hero-worship was connected with reverence for antiquity, and with all those feelings which in modern days are understood under the term loyalty. The one was a superstitious distortion of the other. And accordingly we find the Oracle VOL. V. Ꮓ advocating the general sentiments of respect for antiquity, and submission to authority, in the same tone with which it sanctions hero-worship itself. Such lessons may have had their weight, in maintaining the ancient spirit which shines so clearly in Grecian character, amidst all the displays of democracy. The influence then of the Oracular system in Greece would seem in the first place to have strengthened religious impressions, while at the same time, by superseding natural grounds of duty to the extent it did, it fostered that disregard of mere morality, which is often so obvious in Grecian practice, especially when viewed in contrast with their respect for religion. And further, the Oracle, displaying as it did the superintendence of a personal deity, may have had considerable influence in forming the peculiar character of Grecian, as distinguished from Oriental, religion; a character which runs into Grecian superstitions, as distinguished from those of the East. Hence the superstition of hero-worship was supported, and doubtless much advanced, by the Oracle's authority. And, while supporting the spirit of hero-worship, the Oracle gave weight to general sentiments of reverence and subordina 2 Thus its rebuke (already noticed) to Cleisthenes the innovating tyrant of Sicyon, forbidding him to put down the divine honours paid to an old king of the country, and pronouncing him an unjust usurper of the throne which the ancient royal line had occupied. tion, which applied to the sphere of social and political life. Such was the Oracular system of Greece in itself, in its influence, and in its effects. Superstition, we may remember, is the imitation of religion; and, therefore, a bold form of it may sometimes indicate a higher mind at work than a weaker one. Let us allow the Greeks the benefit of this apology. A nation of poets and philosophers, of deep and refined understandings, whose writings to this day we sympathise with and turn to moral benefit, has a right to such liberality at our hands. JAMES BOWLING MOZLEY, B.A. ORIEL COLLEGE. 1835. 2430 177 68 |