An enchanting place, where the Past seems to reveal 81itself in all that it had most of beauty and splendour. Peripatetica and Jane thought themselves fortunate to live under its wings; actually in its shadow, and so be on intimate calling terms at any hour of the day, learning its beauty familiarly through every changing transformation of light, cool morning’s grey and glowing noon’s gold, fiery sunsets, blue twilights, and early moonrise—mountains and sea and wide-flung sky dissolving magically and mysteriously into ever different pictures. They wandered through chorus halls and dressing-rooms, the obscure regions under the stage and the dizzy ones on top of it; strolled in the outside arcade on top of the auditorium, where the loveliness of the view was a fresh wonder every time it burst on them, sat in the top rows and the bottom ones on the flowery sod now covering all the seats, looking from every angle at that most charming of marble stage settings and most wonderful of all backgrounds, trying to imagine the times when the surrounding tiers had been filled with 4,000 eager spectators, and the walls had echoed to the tragedies of Æschylus, Sophocles, and Euripides. Looking wonderingly at the curious drains and holes and underground passages below the stage, they wondered if Æschylus, that eminent stage manager as well as poet, had not himself perhaps contrived some of them on his visit to Sicily, to introduce new thrills of stage effects into the performances of his tragedies here. Æschylus, who was inventor of stage realism, first to introduce rich costuming, accessories, and stage machinery, the mutter of stage thunder, shrieks, and sounds from behind the scenes suggestive of the deeds 82considered too shocking to happen in the audience’s sight—inventor of the “Deus ex Machina,” that obliging god popping from out his trap-door to divinely straighten out a situation snarled past natural conclusion. As one sat there in the calm splendour of the setting of earth and sky, sun, and great winds streaming overhead, it became easier to understand the spirit of the old Greek plays; how the drama had been to them not mere amusement but almost a form of religion, and an expounding of their beliefs, an attempt to “justify the ways of God to man.” If perhaps such settings had not instinctively formed the differing tendencies of their great play-writers; Æschylus to represent suffering as the punishment of sin; Sophocles to justify the law of God against the presumption of man; and in these spacious open-air settings if the great rugged elementary simplicity of their plays had not been necessary and inevitable.