ue that this revelation
made the older symbols mean and dead, but that which overcame them
seemed a real and visible thing, not a difficult process of comparison
and analysis. Antigone in the play defied in the name of Justice the
command which the sceptre-bearing king had sent through the sacred
person of his herald. But Justice to her was a goddess, 'housemate of
the nether gods'--and the sons of those Athenian citizens who applauded
the Antigone condemned Socrates to death because his dialectic turned
the gods back into abstractions.

The great Jewish prophets owed much of their spiritual supremacy to the
fact that they were able to present a moral idea with intense emotional
force without stiffening it into a personification; but that was because
they saw it always in relation to the most personal of all gods. Amos
wrote, 'I hate, I despise your feasts, and I will not smell the savour
of your assemblies.... Take thou away from me the noise of thy songs;
for I will not hear the melody of thy viols. But let judgment roll down
as waters, and righteousness as an ever-flowing stream.'[15] 'Judgment'
and 'righteousness' are not goddesses, but the voice which Amos heard
was not the voice of an abstraction.

[15] Amos, ch. v., vv. 21, 23, 24 (R.V.M.).

Sometimes a new moral or political entity is created rather by immediate
insight than by the slow process of deliberate analysis. Some seer of
genius perceives in a flash the essential likeness of things hitherto
kept apart in men's minds--the impulse which leads to anger with one's
brother, and that which leads to murder, the charity of the widow's mite
and of the rich man's gold, the intemperance of the debauchee and of the
party leader. But when the master dies the vision too often dies with
him. Plato's 'ideas' became the formulae of a system of magic, and the
command of Jesus that one should give all that one had to the poor
handed over one-third of the land of Europe to be the untaxed property
of wealthy ecclesiastics.

It is this last relation between words and things which makes the
central difficulty of thought about politics. The words are so rigid, so
easily personified, so associated with affection and prejudice; the
things symbolised by the words are so unstable. The moralist or the
teacher deals, as a Greek would say, for the most part, with 'natural,'
the politician always with 'conventional' species. If one forgets the
meaning of motherhood or childhood, N