the paths of science and of truth.

As Dr. Zeller has well said in his lecture on the development of
monotheism in Greece herself, the great Greek poets were her first
thinkers, her sages, as they were afterwards called. They sang of Zeus,
and exalted him as the defender of righteousness, the representative of
moral order. Archilocus says that Zeus weighs and measures all the
actions of good and evil men, as well as those of animals. He is, said
Terpandros somewhat later, the source and ruler of all things. According
to Simonides of Amorgos, the principle of all created things rests with
him, and he rules the universe by his will. Thus, as time went on, Zeus
became, in the general conception, the personification of the world's
government, which was delivered from the fatality of destiny and from
the promptings of caprice. Destiny which, according to the early
mythical representation, it was impossible to escape, is resolved into
the will of Zeus, and the other gods which were at first supposed to be
able to oppose him, become his faithful ministers. Such is the teaching
of Solon and of Epicharmos. "Be assured that nothing escapes the eyes of
the divinity; God watches over us, and to him nothing is impossible."

This impulse of the imaginative faculty combined with the process of
reason is most plainly seen in the conceptions of the three great poets
of the fifth century, Pindar, Æschylus, and Sophocles. In the words of
Pindar: "All things depend on God alone; all which befalls mortals,
whether it be good or evil fortune, is due to Zeus: he can draw light
from darkness, and can veil the sweet light of day in obscurity. No
human action escapes him: happiness is found only in the way which leads
to him; virtue and wisdom flow from him alone."

We find the same order and manner of thought in Æschylus, although he