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 late introduction. We may agree with Grote and Lobeck that these ideas and the ascetic "Orphic mode of life" first acquired importance in Greece about the time of Epimenides, or, roughly speaking, between 620 and 500 B.C. That age certainly witnessed an curious growth of superstitious fears and of mystic ceremonies intended to mitigate spiritual terrors. Greece was becoming more intimately acquainted with Egypt and with Asia, and was comparing her own religion with the beliefs and rites of other peoples. The times and the minds of men were being prepared for the clear philosophies that soon "on Argive heights divinely sang." Just as, when the old world was about to accept Christianity, a deluge of Oriental and barbaric superstitious swept across men's minds, so immediately before the dawn of Greek philosophy there came an irruption of mysticism and of spiritual fears. We may suppose that the Orphic poems were collected, edited, and probably interpolated, in this dark hour of Greece. "To me," says Lobeck, "it appears that the verses may be referred to the age of Onomacritus, an age curious in the writings of ancient poets, and attracted by the allurements of mystic religions." The style of the surviving fragments is sufficiently pure and epic; the strange unheard of myths are unlike those which the Alexandrian poets drew from fountains long lost. But how much in the Orphic myths is imported from Asia or Egypt, how much is the invention of literary forgers like Onomacritus, how