In the preceding observations we have endeavored to give a correct representation of the real sentiments and practices of the Arcadians in regard to the proper divinity of their country; and from this account we are naturally led to inquire what influence this peculiar belief and worship had upon their manners and their social life. Whilst the elegant simplicity and innocence of the Arcadian shepherds, their graceful chorusses, their dance and song, their love for their fleecy charge, which they delighted and soothed with the melody of the pipe, have been the theme and ornament of poetry and romance from the earliest times, the question is highly important and interesting, whether these ideal visions are realised by historical testimony? whether the shepherds of the ancient Arcadia were so entirely and so favorably distinguished from men of the same class and employment in almost all other times and countries? One modern writer denies this fact. He says, “The refined and almost spiritualized state of innocence, which we call the pastoral life of Arcadia, was entirely unknown to the ancients:” and he quotes in support of this assertion several expressions, used by Philostratus and other writers, and denoting contempt for the Arcadians as a rude, ignorant, stupid race of people[297]. Polybius, who was an Arcadian, confidently asserts, that they had throughout Greece a high and honorable reputation, not only on account of their hospitality to strangers and their benevolence towards all men, but especially on account of their _piety towards the divine being_! It is true they make no figure in Grecian history, because they were too wise to take part in the irrational contests, which continually embroiled the surrounding states. Their division into small independent communities, each presenting a purely _democratic_ constitution, _rendered it impossible for them to acquire celebrity in legislation_; and yet we are informed of some of the citizens of Arcadia, who were reputed excellent lawgivers for the sphere in which they acted[298]. It appears to be no inconsiderable evidence of their progress in the art of government upon republican principles, _that in the choice of magistrates at Mantinea they proceeded upon the plan of a double election_[299]. We have the most decisive proofs of their public spirit in the splendid cities, which they erected, and which were adorned with theatres, temples, and numerous other edifices. We are informed by Pausanias[300], that of all the temples in Peloponnesus the most beautiful and admirable were those of Minerva at Tegea and of Apollo at Phigalia; and these were both cities of Arcadia. Now it should be observed, that the taste and splendor of their public edifices are the more decisive proofs of their national enthusiasm, when it is considered, _that among them property was exceedingly subdivided; that they had no overpowering aristocracy_, no princes or