the worship of Odin, for instance, the Druidic or the Greek religion, the metaphysical content of which was little and shallow. In the meantime the Greeks developed a special, one might almost say, an instinctive sense of beauty, belonging to them alone of all the nations who have ever existed on the earth, peculiar, fine and exact: so that their mythology took, in the mouth of their poets, and in the hands of their artists, an exceedingly beautiful and pleasing shape. On the other hand, the true and deep significance of life was lost to the Greeks and Romans. They lived on like grown-up children, till Christianity came and recalled them to the serious side of existence.

Philalethes. And to see the effects one need only compare antiquity with the Middle Age; the time of Pericles, say, with the fourteenth century. You could scarcely believe you were dealing with the same kind of beings. There, the finest development of humanity, excellent institutions, wise laws, shrewdly apportioned offices, rationally ordered freedom, all the arts, including poetry and philosophy, at their best; the production of works which, after thousands of years, are unparalleled, the creations, as it were, of a higher order of beings, which we can never imitate; life embellished by the noblest fellowship, as portrayed in Xenophen's Banquet. Look on the other picture, if you can; a time at which the Church had enslaved the minds, and violence the bodies of men, that knights and priests might lay the whole weight of life upon the common beast of burden, the third estate. There, you have might as right, Feudalism and Fanaticism in close alliance, and in their train abominable ignorance and darkness of mind, a corresponding intolerance, discord of creeds, religious wars, crusades, inquisitions and persecutions; as the form of fellowship, chivalry, compounded of savagery and folly, with its pedantic system of ridiculous false pretences carried to an extreme, its degrading superstition and apish veneration for women. Gallantry is the residue of this veneration, deservedly requited as it is by feminine arrogance; it affords continual food for laughter to all Asiatics, and the Greeks would have joined in it. In the golden Middle Age the practice developed into a regular and methodical service of women; it imposed deeds of heroism, cours d'amour, bombastic Troubadour songs, etc.; although it is to be observed that these last buffooneries, which had an intellectual side, were chiefly at home in France; whereas amongst the material sluggish Germans, the knights distinguished themselves rather by drinking and stealing; they were good at boozing and filling their castles with plunder; though in the courts, to be sure, there was no lack of insipid love songs. What caused this utter transformation? Migration and Christianity.

Demopheles. I am glad you reminded me of it. Migration was the source of the evil; Christianity the dam on which it broke. It was chiefly by Christianity that the raw, wild hordes which came flooding in were controlled and tamed. The savage man must first of all learn to kneel, to venerate, to obey; after that he can be civilized. This was done in Ireland by St. Patrick, in Germany by Winifred the Saxon, who was a genuine Boniface. It was migration of peoples, the last advance of Asiatic races towards Europe, followed only by the fruitless attempts of those under Attila, Zenghis Khan, and Timur, and as a comic afterpiece, by the gipsies,—it was this movement which swept away the humanity of the ancients. Christianity was precisely the principle which set itself to work against this savagery; just as later, through the whole of the Middle Age, the Church and its hierarchy were most necessary to set limits to the savage barbarism of those masters of violence, the princes and knights: it was what broke up the icefloes in that mighty deluge. Still, the chief aim of Christianity is not so much to make this life pleasant as to render us worthy of a better. It looks away over this span of time, over this fleeting dream, and seeks to lead us to eternal welfare. Its tendency is ethical in the highest sense of the word, a sense unknown in Europe till its advent; as I have shown you, by putting the morality and religion of the ancients side by side with those of Christendom.

Philalethes. You are quite right as regards theory: but look at the practice! In comparison with the ages of Christianity the ancient world was unquestionably less cruel than the Middle Age, with its deaths by exquisite torture, its innumerable burnings at the stake. The ancients, further, were very enduring, laid great stress on justice, frequently sacrificed themselves for their country, showed such traces of every kind of magnanimity, and such genuine manliness, that to this day an acquaintance with their thoughts and actions is called the study of Humanity. The fruits of Christianity were religious wars, butcheries, crusades, inquisitions, extermination of the natives in America, and the introduction of African slaves in their place; and among the ancients there is nothing analogous to this, nothing that can be compared with it; for the slaves of the ancients, the familia, the vernae, were a contented race, and faithfully devoted to their masters' service, and as different from the miserable negroes of the sugar plantations, which are a disgrace to humanity, as their two colors are distinct. Those special moral delinquencies for which we reproach the ancients, and which are perhaps less uncommon now-a-days than appears on the surface to be the case, are trifles compared with the Christian enormities I have mentioned. Can you then, all considered, maintain that mankind has been really made morally better by Christianity?

Demopheles. If the results haven't everywhere been in keeping with the purity and truth of the doctrine, it may be because the doctrine has been too noble, too elevated for mankind, that its aim has been placed too high. It was so much easier to come up to the heathen system, or to the Mohammedan. It is precisely what is noble and dignified that is most liable everywhere to misuse and fraud: abusus optimi pessimus. Those high doctrines have accordingly now and then served as a pretext for the most abominable proceedings, and for acts of unmitigated wickedness. The downfall of the institutions of the old world, as well as of its arts and sciences, is, as I have said, to be attributed to the inroad of foreign barbarians. The inevitable result of this inroad was that ignorance and savagery got the upper hand; consequently violence and knavery established their dominion, and knights and priests became a burden to mankind. It is partly, however, to be explained by the fact that the new religion made eternal and not temporal welfare the object of desire, taught that simplicity of heart was to be preferred to knowledge, and looked askance at all worldly pleasure. Now the arts and sciences subserve worldly pleasure; but in so far as they could be made serviceable to religion they were promoted, and attained a certain degree of perfection.

Philalethes. In a very narrow sphere. The sciences were suspicious companions, and as such, were placed under restrictions: on the other hand, darling ignorance, that element so necessary to a system of faith, was carefully nourished.

Demopheles. And yet mankind's possessions in the way of knowledge up to that period, which were preserved in the writings of the ancients, were saved from destruction by the clergy, especially by those in the monasteries. How would it have fared if Christianity hadn't come in just before the migration of peoples.

Philalethes. It would really be a most useful inquiry to try and make, with the coldest impartiality, an unprejudiced, careful and accurate comparison of the advantages and disadvantages which may be put down to religion. For that, of course, a much larger knowledge of historical and psychological data than either of us command would be necessary. Academies might make it a