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 any fact that tells against him. If Oedipus had been an ordinary man the play would have been a very different and a much poorer thing.

Jocasta is a wonderful study. Euripides might have brought her character out more explicitly and more at length, but even he could not have made her more living or more tragic, or represented more subtly in her relation to Oedipus both the mother’s protecting love and the mother’s authority. As for her “impiety,” of which the old commentaries used to speak with much disapproval, the essential fact in her life is that both her innocence and her happiness have, as she believes, been poisoned by the craft of priests. She and Laïus both “believed a bad oracle”: her terror and her love for her husband made her consent to an infamous act of cruelty to her own child, an act of which the thought sickens her still, and about which she cannot, when she tries, speak the whole truth. (See note on p. 42.) And after all her crime was for nothing! The oracle proved to be a lie. Never again will she believe a priest.

As to Tiresias, I wish to ask forgiveness for an unintelligent criticism made twelve years ago in my Ancient Greek Literature, p. 240. I assumed then, what I fancy was a cormnon assumption, that Tiresias was a “sympathetic” prophet, compact of wisdom and sanctity and all the qualities which beseem that calling; and I complained that he did not consistently act as such. I was quite wrong. Tiresias is not anything so insipid. He is a study of a real type, and a type which all the tragedians knew. The character of the professional seer or “man of God” has in the imagination of most ages fluctuated between two