. The gods just: Naegelsbach, _Hom. Theol._ p. 297; _Nachhom. Theol._
p. 27.

P. 71. The relation between early religious thought and Delphi has been
explained correctly by Sam Wide, _Einleit. in die Altertumswissensch._,
ii. p. 221; comp. also I. L. Heiberg in _Tilskueren_, 1919, ii. p.
44.--Honours shown to Pindar at Delphi: schol. Pind. ed. Drachm. i. p. 2,
14; 5, 6. Pausan, x. 24. 5.

P. 72. Plato on the Delphic Oracle: _Apol._ p. 20_e_. On the following
comp. I. L. Heiberg, _loc. cit._ p. 45.--Socrates on his _daimonion_:
Plato, _Apol._ p. 31_c_.

P. 74. Antisthenes: Ritter, _Hist. philos. Gr.__9_ 285.--On the later
Cynics, especially Diogenes, see Diog. Laert. vi. 105 (the gods are in
need of nothing); Julian, _Or._ vi. p. 199_b_ (Diogenes did not worship
the gods).

P. 75. Cyrenaics: Diog. Laert. ii. 91.--Date of Theodorus: Diog. Laert. ii.
101, 103; his book on the gods: Diog. Laert. ii. 97, Sext. Emp. _adv.
math._ ix. 55; his trial: Diog. Laert. ii. 101.

P. 76. Theodorus's book used by Epicurus: Diog. Laert. ii. 97.--Zeller:
_Philos. d. Griechen_, ii. 1, p. 925.--Euthyphron: see especially p. 14_b_
foll.

P. 77. Criticism of Mythology in the _Republic_: ii. p. 377_b_ foll.;
worship presupposed: _e.g._ iii. p. 415_e_; v. p. 459_e_, 461_a_, 468_d_,
469_a_, 470_a_; vii. p. 540_b_; reference to the Oracle: iv. p.
427_b_.--_Timaeus_: p. 40_d_ foll.--_Laws_, rules of worship: vi. p. 759_a_,
vii. p. 967_a_ and elsewhere, x. p. 909_d_; capital punishment for
atheists: x. p. 909_a_. Comp. above, on p. 61.

P. 78. Atheism a sin of youth: _Laws_, x. p. 888_a_.--Goodness and truth of
the gods: _Republ._ ii. p. 379_a_, 380_d_, 382_a_.--Belief in Providence:
_Laws_, x. p. 885_c_, etc.; _Republ._ x. p. 612_e_; _Apol._ p. 41_d_.

P. 79. _Laws_, x. p. 888_d_, 893_b_ foll., especially 899_c-d_; comp. also
xii. p. 967_a-c._--_Timaeus_: p. 40_d-f_. Comp. _Laws_, xii. p. 948_b_.

P. 80. The gods in the _Republic_, ii. p. 380_d_. This passage, taken
together with Plato's general treatment of popular belief, might lead to
the hypothesis that it was Plato's doctrine of ideas rather than the
rationalism of his youth that brought about strained relations between his
thought and popular belief. I incline to think that such is the case; but
there is a long step even from such a state of things to downright
atheism, and the stress Plato always laid on the belief in Providence is a
strong argument in favour of his belief in the g