the cause is brought before the celestial tribunal, "without dissentient voice they cast their votes into the bloody urn, sealing the doom of Troy." (Ag. 789.) Zeus is not only represented as exercising supreme authority in the moral government of mankind—
"In will, in deed,
Sole cause, sole fashioner" (Ag. 1462);
he also acts inwardly on the souls of men: it is Zeus whose highest gift is an untainted mind (Ag. 900); who leads men to wisdom through suffering (Ag. 169); a function in which he is aided by the subordinate deities (Ag. 175), who are represented as the exponents of his will. (Eum. 588.)
In the Suppliants, together with a curious lingering of the mythological element; we find the grandest ascriptions of omnipotence to the Olympian king. Thus, he is invoked as "King of kings, most blessed of the blest, among the Perfect, Power most perfect, Zeus, supreme in bliss!" (Sup. 518.) He is characterized as "Mighty Zeus, Protector of the guest, the Highest, who directs Destiny by hoary law." (Sup. 655.) "Zeus, Lord of ceaseless time" (Sup. 567), "almighty Ruler of the earth." (Sup. 795.) He is likewise apostrophized as the great Artificer, supreme Ruler, who knows no superior, whose deed is prompt as his word to execute the designs of his deep-counselling mind. (Sup. 587.) Thus the mythological vesture, woven of Nature and Humanity, which had well-nigh shrouded the grander features of the Homeric Zeus, is partially withdrawn in Æschlylus, and we behold a
