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TWO:But if Aristotle had not his master��s enthusiasm for practical reforms, nor his master��s command of all the forces by which humanity is raised to a higher life, he had, more even than his master, the Greek passion for knowledge as such, apart from its utilitarian applications, and embracing in its vast orb the lowliest things with the loftiest, the most fragmentary glimpses and the largest revelations of truth. He demanded nothing but the materials for generalisation, and there was nothing from which he could not generalise. There was a place for everything within the limits of his world-wide system. Never in any human soul did the309 theorising passion burn with so clear and bright and pure a flame. Under its inspiration his style more than once breaks into a strain of sublime, though simple and rugged eloquence. Speaking of that eternal thought which, according to him, constitutes the divine essence, he exclaims:But it was not merely in the writings of professed philosophers that the new aspect of Platonism found expression. All great art embodies in one form or another the leading conceptions of its age; and the latter half of the seventeenth century found such a manifestation in the comedies of Moli��re. If these works stand at the head of French literature, they owe their position not more to their author��s brilliant wit than to his profound philosophy of life; or rather, we should say that with him wit and philosophy are one. The comic power of Shakespeare was shown by resolving the outward appearances of this world into a series of dissolving illusions. Like Spinoza and Malebranche, Moli��re turns the illusion in, showing what perverted opinions men form of themselves and others, through misconceptions and passions either of spontaneous growth or sedulously fostered by designing hands. Society, with him, seems almost entirely made up of pretenders and their dupes, both characters being not unfrequently combined in the same person, who is made a victim through his desire to pass for what he is not and cannot be. And this is what essentially distinguishes the art of Moli��re from the New Comedy of Athens, which he, like other moderns, had at first felt inclined to imitate until the success of the Pr��cieuses Ridicules showed him where his true opportunities lay. For the New Comedy was Aristotelian where it was not simply humanist; that is415 to say, it was an exhibition of types like those sketched by Aristotle��s disciple, Theophrastus, and already prefigured in the master��s own Ethics. These were the perennial forms in a world of infinite and perishing individual existences, not concealed behind phenomena, but incorporated in them and constituting their essential truth. The Old Comedy is something different again; it is pre-philosophic, and may be characterised as an attempt to describe great political interests and tendencies through the medium of myths and fables and familiar domesticities, just as the old theories of Nature, the old lessons of practical wisdom, and the first great national chronicles had been thrown into the same homely form.572

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THREE:But if even so little as this remains unproved, what are we to think of the astounding assertion, that ��Aristotle��s theory of a creative reason, fragmentary as that theory is left, is the answer to all materialistic theories of the universe. To Aristotle, as to a subtle Scottish preacher,264 ��the real pre-supposition of all knowledge, or the thought which is the prius of all things, is not the individual��s consciousness of himself as individual, but a thought or self-consciousness which is beyond all individual selves, which is the unity of all individual selves, and their objects, of all thinkers and all objects of thought.����265 How can materialism or anything else be possibly refuted by a theory which is so obscurely set forth that no two interpreters are able to agree in their explanation of it? And even were it stated with perfect clearness and fulness, how can any hypothesis be refuted by a mere dogmatic declaration of Aristotle? Are we back in the Middle Ages that his ipse dixit is to decide questions now raised with far ampler means of discussion than he could possess? As to Principal Caird��s metaphysics, we have no wish to dispute their theoretic accuracy, and can only admire the liberality of a Church in which propositions so utterly destructive of traditional orthodoxy are allowed to be preached. But one thing we are certain of, and that is, that whether or not they are consistent with Christian theism, they are utterly inconsistent with Aristotelian principles. Which is the ��thought or self-consciousness�� referred to, a possibility or an actuality? If the former, it is not a prius, nor is it the creative reason. If the latter, it cannot transcend all or any individual selves, for, with Aristotle, individuals are the sole reality, and the supreme being of his system is pre-eminently individual; neither can it unify them, for, according to Aristotle, two things which are two in actuality cannot be one in actuality.266

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THREE:As might be expected from the immense exuberance of their intellectual life, we find every kind of scepticism represented among the Greeks; and, as with their other philosophical tendencies, there is evidence of its existence previous to126 or independent of scientific speculation. Their very religion, though burdened with an enormous mass of fictitious legends, shows a certain unwillingness to transgress the more obvious laws of nature, not noticeable in the traditions of kindred or neighbouring races. Its tendency is rather to imagine supernatural causes for natural events, or to read a divine meaning into accidental occurrences, than to introduce impossibilities into the ordinary course of history. And some of its most marvellous stories are told in such a manner that the incredulous satire with which they were originally received is, by a beautiful play of irony, worked into the very texture of the narrative itself. For example, the Greeks were especially disinclined to believe that one of the lower animals could speak with a human voice, or that a dead man could be brought back to life��contradicted as both suppositions were by the facts of universal experience. So when the horse Xanthus replies to his master��s reproaches, Homer adds that his voice was arrested by the Erinyes��that is to say, by the laws of nature; and we may suspect that nothing more is intended by his speech than the interpretation which Achilles would spontaneously put on the mute and pathetic gaze of the faithful steed. And when, to illustrate the wondrous medical skill of Ascl��pius, it is related that at last he succeeded in restoring a dead man to life, the story adds that for this impious deed both the healer and his patient were immediately transfixed by a thunderbolt from heaven.215 Another impossibility is to predict with any certainty the future fate of individuals, and here also��as has been already observed in a different connexion216��the Greeks showed their extreme scepticism with regard to any alleged contravention of a natural law, under the transparent disguise of stories about persons whom ambiguous predictions had lured to their fall.The simple dread of death, considered as a final annihilation of our existence, remained to be dealt with. There was no part of his philosophy on which Epicurus laid so much stress; he regarded it as setting the seal on those convictions, a firm grasp of which was essential to the security of human happiness. Nothing else seemed difficult, if once the worst enemy of our tranquillity had been overcome. His argument is summed up in the concise formula: when we are, death is not; when death is, we are not; therefore death is nothing to us.175 The pleasures of life will be no loss, for we shall not feel the want of them. The sorrow of our dearest friends will be indifferent to us in the absence of all consciousness90 whatever. To the consideration that, however calmly we may face our own annihilation, the loss of those whom we love remains as terrible as ever, Lucretius replies that we need not mourn for them, since they do not feel any pain at their own extinction.176

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TWO:

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THREE:174

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THREE:"Yes, sir."A document purporting to be Aristotle��s will has been preserved by Diogenes Laertius, and although some objections to its authenticity have been raised by Sir A. Grant, they have, in our opinion, been successfully rebutted by Zeller.180 The philosopher��s testamentary dispositions give one more proof of his thoughtful consideration for the welfare of those about him, and his devotion to the memory of departed friends. Careful provision is made for the guardianship of his youthful children, and for the comfort of his second wife, Herpyllis, who, he says, had ��been good to�� him. Certain slaves, specified by name, are to be emancipated, and to receive legacies. None of the young slaves who waited on him are to be sold, and on growing up they are to be set free ��if they deserve it.�� The bones of his first wife, Pythias, are, as she herself desired, to be laid by his. Monuments are to be erected in memory of his mother, and of certain friends, particularly Proxenus, who had been Aristotle��s guardian, and his family.

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THREE:"You mean that you have a clue, sir."Once upstairs Balmayne followed. There was nobody on the landing.

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THREE:VII.

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