[215] Pindar, Pyth., III., 96.
[216] Vol. I., p. 46.
[217] It is said that the same ironical attitude continues to characterise the Greeks of our time. Col. Leake (quoted by Welcker, Gr. Götterl., II., p. 127) informs us that travellers in Greece are continually entertained with local fables which are everywhere repeated, but believed by nobody, least of all by the inhabitants of the district where they first originated. And Welcker adds, from his own experience, that the young Greeks who act as guides in the religious houses related the miraculous legends of the place with an enthusiasm and an eloquence which left him in doubt whether or not they themselves believed what they expected him to believe.
[218] Il., II., 80; XII., 238; XVI., 859; Od., I., 215; XI., 363; XXIII., 166; Agamem., 477 ff.
[219] Sextus Empiricus, Adv. Math., VII., 89 ff; Zeller, Ph. d. Gr., I., pp. 464, 652, 743, 828. (3rd ed.)
[220] For the theses of Gorgias see Sextus Empiricus, Adv. Math., VII., 65 ff.
[221] Sext. Emp., Adv. Math., VII., 170 ff.
[222] Xen., Mem., IV., iii., 14.
[223] Timaeus, 37, B, 43, D ff.
[224] Examples of these questions are: ‘Have you lost your horns?’ and, ‘Did Electra know that Orestes was her brother?’ Stated in words, she knew that he was; but she did not recognise him as her brother when he came to her in disguise.