In England then the influence of this epoch of tragic insight, and of its transforming force, advances imperceptibly, unnoted across two generations, yet the true sequence of cause and effect is unquestionable. The England which, towards the close of the eighteenth century, presents itself like a fate amongst the peoples of India, bears within itself the wisdom which in the long run will save it from the errors, and turn it from the path, which the England of the Plantagenets followed in Ireland and in France. The national consciousness of England, stirred to its depths by its own suffering, its own defeats, its own humiliations, comes there in India within the influence of that which in the life of a State, however little it may affect the individual life as such, is the deepest of all suffering. England stands then in the presence of a race whose life is in the memories of its past; its literature, its arts, its empires that rise and dissolve like dreams; its religions, its faiths, with all their strange analogies, dim suggestions, mysterious as a sea cavern full of sounds. Hard upon this experience in India comes that of the farther East, comes that of Egypt, that of Africa in the nineteenth century. How can such a fortune fail to change the heart, the consciousness of a race, imparting to it forces from these wider horizons, deepening its own life by the contact with this manifold environment? He who might have been a de Montfort, a Grenville, or a Raleigh, is now by these presences uplifted to other ideals, and by these varied and complex influences of suffering, and the presence of suffering, raised from the sphere of concrete freedom and concrete justice to the higher realm ruled by imaginative freedom, imaginative justice, which Sophocles, in the choral ode of the _Oedipus_, delineates, "the laws of sublimer range, whose home is the pure ether, whose origin is God alone." § 3. THE LAW OF TRAGEDY: ITS SECOND ASPECT