the process by which it had come about was not agreed. To one school of thought, it was the degeneracy of mankind through successive ages—the golden age in which men lived as gods and passed hence, as it were in sleep, to become spirits clothed in air, administering upon earth the purposes of mighty Zeus—the silver age wherein childhood was still long and innocent, and, though men's riper years brought cares and quarrels and indifference to holy things, yet when the earth covered them they were called blessed and received a measure of honour—the bronze age when all men's minds were set on war and their stalwart arms were busy with brazen weapons, and by each other's hands they were sent down to the chill dark house of Hades and their names were no more known—the age of heroes who were called half-divine, who fought in the Theban and the Trojan wars, and when the doom of death overtook them were granted a life apart from other men in the islands of the blest, because they had been nobler and more righteous than those of the age of bronze and had stemmed for a time the current of degeneracy—the fifth age in which the depravity of man grows apace and soon there will be nought but discord between father and son, and no regard will be paid to guest nor comrade nor brother, and children will slight their aged parents, and the voice of gods will be unknown to them[1]—to one school of thought, I say, it was simply and solely this decline of the human race, swift and only once checked, that was held accountable for their estrangement from the powers above them.
But such thinkers were in a minority. Humility and self-dissatisfaction were and are qualities foreign to the ordinary Greek. He observed the wide gulf that separated him from those whom he worshipped, but without any sense of unworthiness, without any depression of spirit. He was not despondent over his own shortcomings and limitations, but was filled rather with a larger complacency in the thought that, incapable though he might be to reproduce actually in his own life and character much of the beauty and nobility of his gods, he was so gifted in mind and godlike in understanding, that in his moments of highest imagination and most spiritual exaltation he could soar to that loftier plane whereon was enacted all the divine life, and could visualise his gods and feel the closeness of their presence..]
- ↑ Hesiod, Works and Days, 185, with reading [Greek: oude theôn opa eidotes
