wn lust. Evil dwelleth not in heaven.

Yet just before she has accepted the loves of Zeus and Leto without
objection. 'Leto, whom Zeus loved, could never have given birth to such
a monster!' Cf. Plutarch, _Vit. Pelop._ xxi, where Pelopidas, in
rejecting the idea of a human sacrifice, says: 'No high and more than
human beings could be pleased with so barbarous and unlawful a
sacrifice. It was not the fabled Titans and Giants who ruled the world,
but one who was a Father of all gods and men.' Of course, criticism and
expurgation of the legends is too common to need illustration. See
especially Kaibel, _Daktyloi Idaioi_, 1902, p. 512.

[62:1] Aristophanes did much to reduce this element in comedy; see
_Clouds_, 537 ff.: also _Albany Review_, 1907, p. 201.

[62:2] _R. G. E._,{3} p. 139 f.

[64:1] Justin, _Cohort._ c. 15. But such pantheistic language is common
in Orphic and other mystic literature. See the fragments of the Orphic
+Diathekai+ (pp. 144 ff. in Abel's _Hymni_).

[65:1] I have not attempted to consider the Cretan cults. They lie
historically outside the range of these essays, and I am not competent
to deal with evidence that is purely archaeological. But in general I
imagine the Cretan religion to be a development from the religion
described in my first essay, affected both by the change in social
structure from village to sea-empire and by foreign, especially
Egyptian, influences. No doubt the Achaean gods were influenced on their
side by Cretan conceptions, though perhaps not so much as Ionia was. Cf.
the Cretan influences in Ionian vase-painting, and e. g. A. B. Cook on
'Cretan Axe-cult outside Crete', _Transactions of the Third
International Congress for the History of Religion_, ii. 184. See also
Sir A. Evans's striking address on 'The Minoan and Mycenaean Element in
Hellenic Life', _J. H. S._ xxxii. 277-97.

[66:1] See _R. G. E._,{3} p. 58 f.

[68:1] 2 Sam. vi. 6. See S. Reinach, _Orpheus_, p. 5 (English
Translation, p. 4).

[72:1] Cf. Sam Wide in Gercke and Norden's _Handbuch_, ii. 217-19.

[73:1] The +Xynesis+ in which the Chorus finds it hard to believe,
_Hippolytus_, 1105. Cf. _Iph. Aul._ 394, 1189; _Herc._ 655; also the
ideas in _Suppl._ 203, Eur. Fr. 52, 9, where +Xynesis+ is implanted in
man by a special grace of God. The gods are +xynetoi+, but of course
Euripides goes too far in actually praying to +Xynesis+, Ar. _Frogs_,
893.

[77:1] Cf. the beautiful defence of idols by Maximus of Ty