Here, and in the epithet of the rivers in the Epode (compare Homer's Odyssey X. 351, ἱερων ποταμων, and _Nägelsbach_, Homer, Theologie, p. 85), the original word is ἁγνος, a term to be particularly noted, both in the heathen writers and in the Old Testament, as denoting that religious purity in connection with external objects and outward ceremonies which the Christian sentiment confines exclusively to the moral state of the soul. I have thought it important, in all cases, to retain the Greek phrase, and not by modernizing to dilute it. The religious sentiment in connection with external nature is what the moderns generally do not understand, and least of all the English, whose piety does not readily exhibit itself beyond the precincts of the church porch. The Germans, in this regard, have a much more profound sympathy with the Greek mind. Note 30 (p. 194). ". . . Araby's wandering warriors weep For thee, Prometheus." Arabia certainly comes in, to a modern ear, not a little strangely here, between the Sea of Azof and the Caucasus; but the Greeks, we must remember, were a people whose notions of _barbarian_ geography (as they would call it) were anything but distinct; and, in this play, the poet seems wisely to court vagueness in these matters rather than to study accuracy. Note 31 (p 195). "For, soothly, having eyes to see, they saw not." With regard to the origin of the human race there are two principal opinions, which have in all times prevailed. One is, that man was originally created perfect, or in a state of dignity far transcending what he now exhibits; that the state in which the earliest historical records present him is a state of declension and aberration from the primeval source; and that the {395} whole progress of what is called civilization is only a series of attempts, for the most part sufficiently clumsy, and always painful, whereby we endeavour to reinstate ourselves in our lost position. This philosophy of history--for so it may most fitly be called--is that which has always been received in the general Christian world; and, indeed, it seems to flow necessarily from the reception of the Mosaic records, not merely as authentic Hebrew documents, but as veritable cosmogony and primeval history--as containing a historical exposition of the creation of the world, and the early history of man. The other doctrine is, that man was originally created in a condition extremely feeble and imperfect; very little removed from vegetable dulness and brutish stupidity; and that he gradually raised himself by slow steps to the exercise of the higher moral and intellectual faculties, by virtue of which he claims successful mastery over the brute, and affinity with the angel. This doctrine was very common, I think I may safely say the current and generally received doctrine, among the educated Greeks and Romans; though the poets certainly did not omit, as they so often do, to