ised, so splendidly adorned, and
surrounded with such venerable traditions, that they seem to be
destined for eternity. The priesthood becomes a very powerful class,
and acquires a personal holiness which marks out its members as
different from other men; the sacrifices acquire the character of
divine mysteries, every detail of which, even the most trivial, has a
sacred meaning; religious books are compiled or written, which by and
by are regarded as inspired, and as possessing absolute authority. It
is to be observed that the older style of religion is not at once
driven out by the growth of the new, but continues to flourish beside
it and under its shadow. The tribes of whom the nation is composed
still cherish and adore their own special deities. That older worship
is often thought to bring blessings which the new worship of the
state does not command, and many a piece of ancient magic, many a
practice which has no connection with the state religion, still goes
on, especially among those who are not cultivated enough to
appreciate the nobler faith which has arisen.

This, however, does not keep the national faith from growing in
riches and consistency; and religion appears, as this growth
proceeds, to have attained the highest degree of power and authority
at which it can possibly arrive. Commanding as it does all the
resources of the nation, enriched by all that can be brought to it of
material or intellectual riches, placed in a position of absolute
exaltation and inviolableness, to what further conquests can it still
look forward? Yet when a national religion appears to be most firmly
established, the forces are most certainly at work which must ere
long lead to a far-reaching change. While the national worship has
been growing up to its highest splendours, the lives of the citizens
have also been growing richer and deeper, and the individual soul has
become aware of wants and longings which cannot be satisfied in the
national temple. The further progress of religion is apt to appear as
a revolt against the system which has grown so strong. The individual
sets out to seek a consistent intellectual view, and so figures as a
sceptic. He aims at a higher moral law than that of the priestly
system, and is accused of undermining public morality. He feels a new
call to personal goodness, a new need for personal atonement with the
ideal holiness which he has learned to apprehend; and as the public
ritual does not meet t