MADÁCH The hero of each vision, or of each epoch, is Adam himself, the eternal Man, in whom are embodied th e most characteristic features and the leading ideas of each age. The visions re present for Adam, and, in conse quence, for the wh ole human race which he typifies, a long series of what the Freneh call illu.sious perclues. ln each vision or each part of the drama, we see new aspirations, only to be followed by fresh disillusion. Mankind for ever pursues new ideals, but is for ever deceived and baulked. ln the first vision Adam appears as Pharaoh in Egypt, while Eve has the form of a slave. A.dam sees clearly that the fundamental conception of the Egyptian State is, the millions for the oné-the ruler. Adam wishes to destroy that conception, and he l ongs to free both bimself a nd his fellow men from the fetters in wh ich it binds them. The next vision shows the realisation of his hope . Adam reappears in the personality of Miltiades, in demo eratic Athens. But alas, his faith in the power of democracy is vain. His ideal is realised, yet its realisation brings only disappointment. The Athenian mob cannot make a worthy use of freedom, and proceeds to pass judgment upon its great leader Miltiades, demanding his death. In the soul of Miltiades, smarting beneath the cruel defeat of his hopes, bitter thoughts arise. He mocks at his own asp irations and calls that age alone happy which denies virloe and does not drearn of or struggle towards lofty ideals. And such an age does arrive, when man's one purpose has become the p01·suit of pleas ure. We find Adam at a bacchanalian feast in the sensual, dissolute world of the late Roman Empire. All at once, at the orgies of the
