We must similarly recognize that within our actual experience the factors we distinguish are more massively intangible, more mutually incompatible and more insistent than they can appear as translated into reflective speech. Take, for example, the sense of sin imaginatively revived as we respond to Milton's presentation of Satan, or to the condemnation, suggested by Aeschylus' drama, of the rebellion of Prometheus in effecting the 'progress' of man. What in our analysis we might express as the thought that progress is evil or sinful, would, in the mind of Aeschylus, Abercromer comments, 'more likely be a shadowy relic of loyalty to the tribe' – a vague fear of anything that might weaken social solidarity. Not in the mind of Aeschylus only but in the mind of the reader of to-day.