occasion[1], and justly so noted, were it not that irrelevance is the only way of escape for those who desire to applaud what they have rationally condemned. Between the treatment of Apollo and the treatment of Heracles there is neither analogy nor connexion: but the speakers assume that, strange though it seems to them, from the glory and blessing thus earned must be traced the sensitiveness of Admetus towards possible injury to the reputation of his house as a place of reception. "It is a part of high breeding" they say "to tend exceedingly to the point of honour"; and they add with generous breadth of allowance that "upon the noble all the virtues rest", or in other words, the actions of princes are presumably right because theirs. "It is amazing: but we have a settled confidence that the god-worshipping man will fare well and do well", a double inference which Greek enables them to express in a single term of convenient ambiguity[2]. With this pious petitio principii they conclude and the king re-enters. How they might have reviewed their doctrine in the light of subsequent events we do not learn; for, as we shall see, at the close of the play it is not found convenient by the author that they should explain their sentiments; but it will be consistent with their attitude throughout, if we suppose them to acquiesce, as before, in the final pronouncement of Admetus.
It is curious and instructive to note that Browning, who, having discovered (as he supposed) a satisfactory hero for the play in Heracles, was little concerned for the honour of Admetus, and could judge without prejudice what Euripides really says of him, has a comment here on the inadequacy of the language put in the mouth of the Chorus to express what (ex hypothesi) the situation requires. It is, I think, the only occasion on which Balaustion goes so far as to suggest a correction.
And on each soul this boldness settled now,
