bark, all huddled together promiscuously (ἔφυρον εικῆ πάντα!) amid much smoke and dirt. _Some also live in caves._" I do by no means assert, however, that these creatures are remnants of primeval humanity, according to the development theory; I only say they afford that theory a historic analogy; while, on the other hand, they are equally consistent with the commonly received Christian doctrine, as man is a creature who degenerates from excellence much more readily in all circumstances than he attains to it. These Australians and Africans may be mere imbecile stragglers who have been dropt from the great army of humanity in its march. Note 32 (p. 195). "Numbers, too, I taught them (a most choice device)." "The Pythagorean tenets of Æschylus here display themselves. It was one of the doctrines attributed to this mysterious sect that they professed to find in numbers, and their combinations, the primordial types of everything cognisable by the mind, whether of a physical or moral nature. They even spoke of the soul as a number."--PROW. But, apart from all Pythagorean notions, we may safely say--from observation of travellers indeed certainly affirm--that there is nothing in which the civilized man so remarkably distinguishes himself from the savage, as in the power to grasp and handle relations of number. The special reference to Pythagoras in this passage is, I perceive, decidedly rejected by SCHOE.; BERGK. and HAUPT., according to his statement, admitting it. Of course, such a reference in the mind of the poet can never be _proved_; only it does no harm to suppose it. Note 33 (p. 196). ". . . the fire-faced signs." (φλογωπὰ σήματα). PROWETT refers this to _lightning_; but surely, in the present connection, the obvious reference is to the sacrificial flame, from which, as from most parts of the sacrificial ceremony, omens were wont to be taken. When the flame burned bright it was a good omen; when with a smoky and troublous flame, the omen was bad. See a well-known description of this in Sophocles' Antigone, from the mouth of the blind old diviner Tiresias, when he first enters the stage, v. 1005; and another curious passage in Euripides' Phœniss. 1261. Note 34 (p. 196). "And who is lord of strong Necessity?"