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THE LAW OF LIFE.

them only rest and refreshment for coming labour. And why not in nations, societies, scientific schools? These too are not merely natural: they are spiritual, and are only living and healthy in as far as they are in harmony with spiritual, unseen, and everlasting laws of God. May not they, too, have a capability of everlasting life, as long as they obey those laws in faith, and patience, and humility? We cannot deny the analogy between the individual man, and these societies of men. We cannot, at least, deny the analogy between them in growth, decay, and death. May we not have hope that it holds good also for that which can never die; and that if they do die, as this old Greek society did, it is by no brute natural necessity, but by their own unfaithfulness to that which they knew, to that which they ought to have known? It is always more hopeful, always, as I think, more philosophic, to throw the blame of failure on man, on our ownselves, rather than on God, and the perfect law of His universe. At least let us be sure for ourselves, that such an old age as befel this Greek society, as befals many a man now-a-days, need not be our lot. Let us be sure that earth shows no fairer sight than the

A FAIR OLD AGE.

37

old man, whose worn-out brain and nerves make it painful, and perhaps impossible to produce fresh thought himself: but who can yet welcome smilingly and joyfully the fresh thoughts of others; who keeps unwearied his faith in God's government of the universe, in God's continual education of the human race; who draws around him the young and the sanguine, not merely to check their rashness by his wise cautions, but to inspirit their sloth by the memories of his own past victories; who hands over, without envy or repining, the lamp of truth to younger runners than himself, and sits contented by, bidding the new generation. God speed along the paths untrodden by him, but seen afar off by faith. A few such old. persons have I seen, both men and women; in whom the young heart beat pure and fresh, beneath the cautious and practised brain of age, and gray hairs which were indeed a crown of glory. A few such have I seen; and from them I seemed to learn what was the likeness of our Father who is in heaven. To such an old age may He bring you and me, and all for whom we are bound to pray.

LECTURE II.

THE PTOLEMAIC ERA.

(Continued.)

I SAID in my first Lecture, that even if royal influence be profitable for the prosecution of physical science, it cannot be profitable for art. It can only produce a literary age, as it did in the Ptolemaic era; a generation of innumerable court-poets, artificial epigrammatists, artificial idyllists, artificial dramatists and epicists; above all, a generation of critics. Or rather shall we say, that the dynasty was not the cause of a literary age, but only its correlative ? when the old Greeks lost the power of being free, of being anything but the slaves of oriental despots, as the Ptolemies in reality were, they lost also the power of producing true works of art; because they had lost that youthful vigour of mind, from which both art and freedom

That

sprang? Let the case be as it will, Alexandrian literature need not detain us long-though, alas! it has detained every boy who ever trembled over his Greek grammar, for many a weary year; and I cannot help suspecting, has been the main cause that so many young men who have spent seven years in learning Greek, know nothing about it at the end of the seven. For I must say, that as far as we can see, these Alexandrian pedants were thorough pedants; very polished and learned gentlemen, no doubt, and, like Callimachus, the pets of princes: but after all, men who thought that they could make up for not writing great works themselves, by showing, with careful analysis and commentation, how men used to write them of old; or rather how they fancied men used to write them; for, consider, if they had really known how the thing was done, they must needs have been able to do it themselves. Thus Callimachus, the favourite of Ptolemy Philadelphus, and librarian of his Museum, is the most distinguished grammarian, critic, and poet of his day, and has for pupils Eratosthenes, Apollonius Rhodius, Aristophanes of Byzantium, and a goodly list more. He is an Encyclopædia in himself. There is nothing

40

ENCYCLOPÆDISM.

the man does not know, or probably, if we spoke more correctly, nothing he does not know about. He writes on history, on the museum, on barbarous names, on the wonders of the world, on public games, on colonization, on winds, on birds, on the rivers of the world, and—ominous subject—a sort of comprehensive history of Greek literature, with a careful classification of all authors, each under his own heading. Greek literature was rather in the sere and yellow leaf, be sure, when men thought of writing that sort of thing about it. But still, he is an encyclopædic man, and moreover, a poet. He writes an epic, "Aitia," in four books, on the causes of the myths, religious ceremonies, and so forth-an ominous sign, for the myths, also, and the belief in them; also a Hecate, Galatæa, Glaucus-four epics, besides comedies, tragedies, iambics, choriambics, elegies, hymns, epigrams seventy-three-and of these last alone can we say that they are in any degree readable; and they are courtly, far-fetched, neat, and that is all. Six hymns remain, and a few fragments of the elegies: but the most famous elegy, on Berenice's hair, is preserved to us only in a Latin paraphrase of Catullus. It is curious, as the earliest instance we have of genuinely