Professor J. Estlin Carpenter lectured last night in Divinity Chapel on the doctrines of a future life as shown in Ancient Greece, tracing the development of Grecian theology, and showing how animism was transformed by religion. In substance the lecture was as follows.

The chief difficulty which confronts us in determining the doctrine of the Ancient Greeks on immortality is that of collecting evidence. In the first place the Greeks had no distinctive national faith, and there was a tendency of the cults to split up, in the absence of any single sanctuary, or great priestly order. Then there was no cultus-literature, though materials out of which canonical collections might have grown were numerous. Lastly the Greek religion was composed of various elements, and by writers of that time the doctrine of immortality was ascribed to foreign influences.

Down to the middle of the second century of our era it was the popular belief that the real life of the dead was in the tomb. Offerings were conveyed thither by pouring blood through a hole in the top of the tomb. Thus also the the dead were supplied with food and drink, and even with clothing.

Up to this time the ethical conceptions were very imperfectly developed, but now the growth of an ethical motive began. Homer represented the dead in an under world, and beyond Oceanus. The Erinnyes were mentioned as the punishers of perjurers after death. We find also accounts of the sufferings of the Titans for evil done during their lives. Then we read on the other hand of the beauty and glory of the Elysian plain, where the sons of the gods meet. Scepticism was frequent and widespread in the third and fourth centuries.

In the fourth century fresh elements of thought began to appear with the belief in mysteries. Demeter, Dionysos and Zeus were thought to be connected with a future life. Purification or initiation was considered of vital importance in ensuring happiness for a future life. The impure or unitiated were supposed to suffer torments after death. The connection between body and soul changed during the fourth century. The soul and body had before been as one, but it now began to be understood that it was the soul alone that could have communion with the god. The soul must set itself free from the hindrance of body before the communion could be perfect. The doctrine, "We are a part of God," in supporting the belief in immortality became of immense importance.

In the fifth century the influence of this doctrine on higher thought is most marked. Pindar, proclaiming transcendence of God, not only lays stress on retribution, but declares "we have somewhat in us like unto the immortals," thus feeling his way to a doctrine of spiritual fellowship.