original with the employment of rhyme, it is not for me to judge; metrical translation must always be a matter of compromise, and no one can be so sensitively aware of the shortcomings of a translation as the translator.
My desire to bespeak for the dramas of Æschylus that intelligent study which is essential for their true appreciation has induced me to attempt in my introduction a very slight sketch of the progress of religious thought, as manifested through a few of the great master-works of literature and art. Poets are representative men; and poetry, under its higher aspects, may justly be regarded as the fairest flower of the age and country which gave it birth, drawing its nourishment from the deepest roots of national life, and concealing beneath its delicate petals the germs of the future. Hence every great poem requires for its elucidation, not only to be studied in connection with contemporaneous history, but also to be brought into comparison with the kindred productions of other ages and nations. New insight is thus gained into the developments of history, and the tendencies of modern thought are more clearly interpreted when brought face to face with the conceptions and aspirations of the old pagan world. If a complete history of religious development were to be given, it would of course be necessary to go back to the prior Monotheism which probably preceded the earliest Pantheistic nature-worship of which we have any record, and also to investigate the links of transition from the Vedic
