We are so much accustomed to regard each man as responsible for his own sins, and these only, that we are inclined to forget how much is to be said for a different view—to forget that children bear the iniquity of their parents. Now here is a nation full of the joy of life, and full also of careful and wondering reflection—just like a child, in fact, in both; and this nation gives us—or one of its greatest minds gives us—as its experience, that a man is not entirely responsible for his own deeds, but is impelled by temptation which comes on him in punishment of his father's crimes. The moral unit, so to speak, is a house, not a man. A family sins, and a family is punished. The gods then are just, though their course of action presses hardly on the individual. But where is the hope? The Prometheus and the Eumenides seem to give it. On the one hand, suffering at last expiates, and vengeance can be satisfied; on the other hand, a constant and conscientious pursuit of duty may obtain remission. These two points are shown thus. When Orestes is set free, not only has the house of Pelops suffered enough to satisfy the justice of the gods, but Orestes, by his careful execution of all divine commands, has been the means of carrying out the divine will, and restoring, as it were, the moral balance. He has awarded to each his exact due, whether of punishment or respect; he has given to piety and to vengeance their right proportion; and when the balance is restored, nothing is wanting except certain ceremonies to complete his expiation.
Now we may think what we will about the right-
