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ONE:Two passages in Aristotle��s writings have been supposed to give evidence of his admiration for Alexander. One is the description of the magnanimous man in the Ethics. The other is a reference in the Politics to an ideal hero, whose virtue raises him so high above the common run of mortals that their duty is to obey him as if he were a god. But the magnanimous man embodies a grave and stately type of character quite unlike the chivalrous, impulsive theatrical nature of Alexander,177 while probably not unfrequent among real Hellenes; and the god-like statesman of the Politics is spoken of rather as an unattainable ideal than as a contemporary fact. On the whole, then, we must conclude that the intercourse between these two extraordinary spirits has left no distinct trace on the actions of the one or on the thoughts of the other. ONE:The Alexandrian Sceptic��s general arguments against the possibility of knowledge resolve themselves into a criticism of what Sir W. Hamilton called Natural Realism, somewhat complicated and confused by a simultaneous attack on the theory of natural morality conceived as something eternal and immutable. They are summed up in the famous ten Tropes. Of these the first three are founded on the conflicting sensations produced by the same object when acting on different animals��as is inferred from the marked contrast presented by their several varieties of origin and structure,��on different men, and on the different senses of the same individual. The fourth, which has evidently an ethical bearing, enlarges on the changes in men��s views caused by mental and bodily changes, according to their health, age, disposition, and so forth. The next five Tropes relate to circumstances connected with the objects themselves: their distance and position as regards the spectator, the disturbance produced in their proper action by external influences such as air and light, together with the various membranes and humours composing the organs of sense through which they are apprehended; their quantitative variation, involving as it does opposite effects on the senses, or as with medicines, on the health; the law of relativity, according to which many things are only known when taken in company with others, such as double and half, right and left, whole and part; comparative frequency or rarity of occurrence, as with comets, which, while really of much less importance than the sun, excite much more interest from their being so seldom seen. Finally, the tenth Trope is purely ethical, and infers the non-existence of a fixed moral standard from the divergent and even opposite customs prevailing among different nations.297The old religions of Greece and Italy were essentially oracular. While inculcating the existence of supernatural beings, and prescribing the modes according to which such beings were to be worshipped, they paid most attention to the interpretation of the signs by which either future events in general, or the consequences of particular actions, were supposed to be divinely revealed. Of these intimations, some were given to the whole world, so that he who ran might read, others were reserved for certain favoured localities, and only communicated through the appointed ministers of the god. The Delphic oracle in particular enjoyed an enormous reputation both among Greeks and barbarians for guidance afforded under the latter conditions; and during a considerable period it may even be said to have directed the course of Hellenic civilisation. It was also under this form that supernatural religion suffered most injury from the great intellectual movement which followed the Persian wars. Men who had learned to study the constant sequences of Nature for themselves, and to shape their conduct according to fixed principles of prudence or of justice, either thought it irreverent to trouble the god about questions on which they were competent to form an opinion for themselves, or did not choose to place a well-considered scheme at the mercy of his possibly interested responses. That such a revolution occurred about the middle of the fifth century B.C., seems proved by the great change of tone in reference to this subject which one perceives on passing from Aeschylus to Sophocles. That anyone should question the veracity of an oracle is a supposition which never crosses the mind of the elder dramatist. A knowledge of augury counts among the greatest benefits222 conferred by Prometheus on mankind, and the Titan brings Zeus himself to terms by his acquaintance with the secrets of destiny. Sophocles, on the other hand, evidently has to deal with a sceptical generation, despising prophecies and needing to be warned of the fearful consequences brought about by neglecting their injunctions.

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