known world.

In the first period of her history Greece is forming herself, in her second she is educating the world. We will venture to borrow from the Germans a convenient expression, and call the history of independent Greece the history of Hellas-that of imperial Greece the history of Hellenism."

The ideal, adumbrated in the Republic and the Atlantis Myth, of a Hellenic Empire, created and maintained by the joint forces of Athens and Delphi, is one between which and the ideal of personal salvation through union with Godóμoíwσis τ be—there is a very real opposition. The more men live for the ideal of national greatness the less does the ideal of personal salvation concern them. Plato's chief interest undoubtedly was in the ideal of personal salvation, which he derived mainly from the Orphic religion; and it was exactly this Orphic element in Platonism which constituted by far the most important part of its influence on subsequent philosophy, and, more especially, on the development of Christian doctrine and practice. The Heaven and Hell and Purgatory of Christian eschatology come not, to any large extent, from Jewish sources, or from the teaching of the Gospels and Epistles, but mainly from the Apocalypses, which are thoroughly Orphic in matter and spirit. It is not to be supposed, of course, that the Apocalypses got their Orphism or "Sacramentalism”to use a term which covers the ground better-from Plato. They got it from the teaching of the Orphic and similar sacramental societies which existed throughout the world. But the direction given, at the beginning, to Christian thought and feeling, and, it is safe to add, to Christian practice, by the influence of these societies, produced a condition of religious belief which afterwards lent itself easily to the influence of the refined Orphism of the Platonists.

Just as the ideal of national greatness on Earth, though we see it in the Republic and Atlantis Myth swimming into Plato's ken, was of little account to him, and to those whom he influenced, beside the ideal of personal salvation through union with God, so, in the development of Christianity, to which Platonism contributed so much, the materialistic Jewish

1 See Gardner's Exploratio Evangelica, p. 270, with reference to Dieterich's analysis of the Apocalypse of Peter.

conception of a reign of the Messiah on Earth, over a chosen people raised in their earthly bodies from the dead, gave place to the spiritual ideal of union with the Heavenly Christ beginning for each man now in this present life and continuing for ever the ideal which St. Paul came at last to cherish, having a desire to depart and to be with Christ, which is far better."

1

1 Phil. i. 23; and see Gardner's Exp. Ev. pp. 435-438.

THE ATLANTIS MYTH

1

CRITIAS begins by saying that he heard the story, when he was a boy, from his grandfather Critias, who had heard it from his father Dropides, who got it from Solon. Solon brought it from Egypt, having got it from a priest of Neith—that is, of Athena-at Sais. Solon had been telling the priests of Neith some of the old Greek stories, especially that about the Flood which Deucalion and Pyrrha survived, when a very aged priest exclaimed, "You Greeks are always children; there is not an old man among you!" meaning that the oldest Greek stories were but of yesterday. Deucalion's Flood was not the only one; there were many Floods and other catastrophes before it, by which civilisations both in Greece and in other parts of the world were destroyed. But Egypt had been exempt from catastrophes, and her priests had made records, which were still preserved in continuous series, of all that had happened, not only in Egypt, but in other parts of the world, during the successive periods terminated by the various Floods and other catastrophes. Among these records was one relating to the Athens which flourished before the greatest of the Floods. This Athens, the aged priest told Solon, Athena founded nine thousand years before his time-one thousand years before she founded Sais; and the constitution of the antediluvian Athens was similar to that which the sister city of Sais still preserved, especially in the separation of the class of priests and the class of warriors from a third class, including the castes of artisans, shepherds, huntsmen, and husbandmen. He then went on to give the History of the Great War in which Athens, so constituted, was engaged with the people of the

1 Timaeus, 20 E.

Island of Atlantis, explaining that this island, which was larger than Libya and Asia together, lay in the Ocean outside, off the straits now called the Pillars of Hercules. Beyond this island there were other islands in the Atlantic Ocean, by means of which it was possible to pass to the Continent on the farther side of that Ocean. In the Island of Atlantis itself there was a mighty dynasty of Kings who ruled over that island, over many of the adjacent islands, over parts of the Transatlantic Continent, and over Libya as far as Egypt, and, on the other side of the Mediterranean Sea, as far as Etruria. This mighty Power, collecting all its forces, was moving eastwards to add to its empire the remaining Mediterranean countries, Greece and Egypt, when Athens stood forth as their champion; and, now leading the other Greek States, now deserted by them, waged a glorious war against the invaders, and conquered them, and not only saved Greece and Egypt, but liberated the Western Mediterranean countries which had been enslaved. Then, sometime after, came the Deluge. Athens was overwhelmed, in a day and a night, by flood and earthquake; and the Island of Atlantis sank under the sea, leaving shoals which still render the navigation of the Ocean difficult in these parts.

This is the Atlantis Myth as sketched by Critias in the Timaeus.1

He then proposes to enter fully into its details, on the understanding that the citizens of the Ideal State constructed in the Republic are identified with the citizens of the antediluvian Athens; but first, Timaeus must give his promised account of the creation of the world and of man, so that, when all is said, we may have the full history of man-created in the Timaeus, educated in the Republic, and acquitting himself nobly in the Atlantis Myth.

The Critias, in which the Atlantis Myth was to have been told fully, is a fragment-a fragment, however, of considerable bulk; and I do not propose to translate it verbatim or to print the Greek text. A detailed account of its contents will serve our purpose sufficiently.

The fragment begins by saying that, in the old time, the Earth was divided into provinces, each of which was directly

1 21 A-25 D.

governed by a God, or Gods. Thus Athens was assigned to Hephaestus and Athena, brother and sister, and the Island of Atlantis to Poseidon.

The Athens of Athena and Hephaestus was constituted according to the model set forth in the Republic. There were artisans and husbandmen, and a class of warriors originally set apart by certain "divine men." The warriors dwelt together, and had all things in common, being supported by the labour of the other citizens. Men and women alike practised the art of warfare. The territory of the city, co-extensive with Attica as it now is, was the most fertile in the world. What is now a mere skeleton of mountains and rocks was then filled in with rich soil, so that what are now mountains were then only hills; and Pnyx, Acropolis, and Lycabettus formed one almost level ridge of loam. On the top of this ridge, where the Acropolis now is, the warriors lived round the Temple of Athena and Hephaestus, their winter quarters towards the north, and their summer quarters towards the south. The number of these warriors, men and women, was always about twenty thousand. They were the guardians (púλakes) of their own citizens, and the leaders (yeμóves) of the other Greeks their willing followers. Such were the ancient Athenians; and they were famous throughout Europe and Asia for the beauty of their bodies and the various virtues of their souls.

To Poseidon the Island of Atlantis was allotted. Near the centre of the island there was a fertile plain, and near it a mountain. In this mountain dwelt the earth-born Evenor, who had a daughter Cleito. Her Poseidon loved, and enclosed the mountain in which she lived with concentric rings of sea and land, three of sea and two of land, so that it could not be approached, for at that time there were no ships. Being a god, he easily brought subterranean streams of water, one cold and the other hot, to this island-mountain, and made it fruitful. Here he begat ten sons; and he divided the whole island of Atlantis among them into ten parts. To the first-born, who was named Atlas, he gave the island-mountain and surrounding territory, and also made him King of the whole of Atlantis, his nine brethren being governors under him in 1 Cf. Politicus, 271 D, and Laws, iv. 712 E ff.