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ALEXANDRIA AND HER SCHOOLS.*

FOUR. LECTURES

DELIVERED AT THE PHILOSOPHICAL INSTITUTION, EDINBURGH.

“ Our little systems have their day;

They have their day and cease to be;

They are but broken lights of Thee,
And Thou, O Lord, art more than they."

Tennyson.

PREFACE.

I SHOULD not have presumed to choose for any lectures of mine such a subject as that which I have tried to treat here. The subject was chosen for me by the Institution where the Lectures were delivered. Still less should I have presumed to print them of my own accord, knowing how fragmentary and crude they are. They were printed at the special request of my audience. Least of all, perhaps, ought I to have presumed to publish them, as I have done, at Cambridge, where any inaccuracy or sciolism (and that such defects exist in these

pages,

I cannot but fear) would be instantly detected, and severely censured: but nevertheless, it seems to me that Cambridge was the fittest place in which they could see the light, because to Cambridge I mainly owe what little right method or sound thought may be found in them, or indeed, in anything which I have ever written. In the hey-day of youthful greediness and ambition, when the mind, dazzled by the vastness and variety of the universe, must needs know everything, or rather know about everything, at once and on the spot, too many are apt, as I have been in past years, to complain of Cambridge studies as too dry and narrow: but as time teaches the student, year by year, what is really required for an understanding of the objects with which

* Originally published in Cambridge, England.

he meets, he begins to find that his University, in as far as he has really received her teaching into himself, has given him, in her criticism, her mathematics, above all, in Plato, something which all the popular knowledge, the lectures and institutions of the day, and even good books themselves, cannot give, a boon more precious than learning; namely, the art of learning. That instead of casting into his lazy lap treasures which he would not have known how to use, she has taught him to mine for them himself; and has by her wise refusal to gratify his intellectual greediness, excited his hunger, only that he may be the stronger to hunt and till for his own subsistence; and thus the deeper he drinks, in after years, at fountains wisely forbidden to him while he was a Cambridge student, and sees his old companions growing up into sound-headed and sound-hearted practical men, liberal and expansive, and yet with a firm standing ground for thought and action, he learns to complain less and less of Cambridge studies, and more and more of that conceit and haste of his own, which kept him from reaping the full advantage of her training

These Lectures, as I have said, are altogether crude and fragmentary,—how, indeed, could they be otherwise, dealing with so vast a subject, and so long a period of time? They are meant neither as Essays nor as Orations, but simply as a collection of hints to those who may wish to work out the subject for themselves; and, I trust, as giving some glimpses of a central idea, in the light of which the spiritual history of Alexandria, and perhaps of other countries also, may be seen to have in itself a coherence and organic method.

I was of course compelled, by the circumstances under which these Lectures were delivered, to keep clear of all points which are commonly called “controversial.” I cannot but feel that this was a gain, rather than a loss; because it forced me, if I wished to give any interpretation at all of Alexandrian thought, any Theodicy at all of her fate, to refer to laws which I cannot but believe to be deeper, wider, more truly eternal than the points which cause most of our modern controversies, either theological or political; laws which will, I cannot but believe also, reassert themselves, and have to be reasserted by all wise teachers, very soon indeed, and it may be under most novel embodiments, but without any change in their eternal spirit.

For I may say, I hope, now, (what if said ten years ago would have only excited laughter,) that I cannot but subscribe to the opinion of the many wise men who believe that Europe, and England as an integral part thereof, is on the eve of a revolution, spiritual, and political as vast and awful as that which took place

at the Reformation; and that, beneficial as that revolution will doubtless be to the destinies of mankind in general, it depends upon the wisdom and courage of each nation individually, whether that great deluge shall issue, as the Reformation did, in a fresh outgrowth of European nobleness and strength, or usher in, after pitiable confusions and sorrows, a second Byzantine age of stereotyped effeminacy and imbecility. For I have as little sympathy with those who prate so loudly of the progress of the species, and the advent of I know-not-what Cockaigne of universal peace and plenty, as I have with those who believe, on the strength of “unfulfilled prophecy,” the downfall of Christianity, and the end of the human race to be at hand. Nevertheless, one may well believe that prophecy will be fulfilled in this great crisis, as it is in every great crisis, although one be unable to conceive by what method of symbolism the drying up of the Euphrates can be twisted to signify the fall of Constantinople: and one can well believe that a day of judgment is at hand, in which for every nation and institution, the wheat will be sifted out and gathered into God's garner, for the use of future generations, and the chaff burnt up with that fire unquenchable which will try every man's work, without being of opinion that after a few more years are over, the great majority of the human race will be consigned hopelessly to never-ending torments.

If prophecy be indeed a divine message to man; if it be anything but a cabbala, useless either to the simple-minded or to the logical, intended only for the plaything of a few devout fancies, it must declare the unchangeable laws by which The unchangeable God is governing, and has always governed, the human race; and therefore only by understanding what has happened, can we understand what will happen ; only by understanding history, can we understand prophecy; and that not merely by picking out—too often arbitrarily and unfairly-a few names and dates from the records of all the ages, but by trying to discover its organic laws, and the causes which produce in nations, creeds, and systems health and disease, growth, change, decay, and death. If

, in one small corner of this vast field, I shall have thrown a single ray of light upon these subjects,

-if I shall have done anything in these pages towards illustrating the pathology of a single people, I shall believe that I have done better service to the Catholic Faith and the Scriptures, than if I did really “know the times and the seasons, which the Father has kept in his own hand.” For by the former act I may have helped to make some one man more prudent and brave to see and to do what God requires of him: by the latter I could only add to that paralysis of superstitious fear, which is already

but too common among us, and but too likely to hinder us from doing our duty manfully against our real foes, whether it be pestilence at home or tyranny abroad.

These last words lead me to another subject, on which I am bound to say a few words. I have, at the end of these Lectures, made some allusion to the present war. To have entered further into political questions would have been improper in the place where those Lectures were delivered: but I cannot refrain from saying here something more on this matter; and that, first, because all political questions have their real root in moral and spiritual ones, and not (as too many fancy) in questions merely relating to the balance of power or commercial economy, and are (the world being under the guidance of a spiritual, and not a physical Being) finally decided on those spiritual grounds, and according to the just laws of the kingdom of God; and, therefore, the future political horoscope of the East depends entirely on the present spiritual state of its inhabitants, and of us who have (and rightly) taken up their cause ; in short, on many of those questions on which I have touched in these Lectures: and next, because I feel bound, in justice to myself, to guard against any mistake about my meaning, or supposition that I consider the Turkish empire a righteous thing, or one likely to stand much longer on the face of God's earth.

The Turkish empire, as it now exists, seems to me an altogether unrighteous and worthless thing. It stands no longer upon the assertion of the great truth of Islam, but on the merest brute force and oppression. It has long since lost the only excuse which one race can have for holding another in subjection ; that which we have for taking on ourselves the tutelage of the Hindoos, and which Rome had for its tutelage of the Syrians and Egyptians ; namely, the governing with tolerable justice those who cannot govern themselves, and making them better and more prosperous people, by compelling them to submit to law. I do not know when this excuse is a sufficient one. God showed that it was so for several centuries in the case of the Romans; God will show whether it is in the case of our Indian empire: but this I say, that the Turkish empire has not even that excuse to plead; as is proved by the patent fact that the whole East, the very garden of the old world, has become a desert and a ruin under the upas-blight of their government.

As for the regeneration of Turkey, it is a question whether the regeneration of any nation which has sunk, not into mere valiant savagery, but into effete and profligate luxury, is possible. Still more is it a question whether a regeneration can be effected, not by the rise of a new spiritual idea (as in the case of the

Koreish), but simply by more perfect material appliances, and commercial prudence. History gives no instance, it seems to me, of either case; and if our attempt to regenerate Greece by freeing it has been an utter failure, much more, it seems to me, would any such attempt fail in the case of the Turkish race. For what can be done with a people which has lost the one great quality which was the tenure of its existence, its military skill ? Let any one read the accounts of the Turkish armies in the fifteenth, sixteenth, and seventeenth centuries, when they were the tutors and models of all Europe in the art of war, and then consider the fact that those very armies require now to be officered by foreign adventurers, in order to make them capable of even keeping together, and let him ask himself seriously, whether such a fall can ever be recovered. When, in the

age

of Theodosius, and again in that of Justinian, the Roman armies had fallen into the same state ; when the Italian legions required to be led by Stilicho the Vandal, and the Byzantine by Belisar the Sclav and Narses the Persian, the end of all things was at hand, and came; as it will come soon to Turkey.

But if Turkey deserves to fall, and must fall, it must not fall by our treachery. Its sins will surely be avenged upon it: but wrong must not avenge wrong, or the penalty is only passed on from one sinner to another. Whatsoever element of good is left in the Turk, to that we must appeal as our only means, if not of saving him, still of helping him to a quiet euthanasia, and absorption into a worthier race of successors. He is said (I know not how truly) to have one virtue left; that of faithfulness to his word. Only by showing him that we too abhor treachery and bad faith, can we either do him good, or take a safe standingground in our own peril. And this we have done ; and for this we shall be rewarded. But this is surely not all our duty. Even if we should be able to make the civil and religious freedom of the Eastern Christians the price of our assistance to the Mussulman, the struggle will not be over; for Russia will still be what she has always been, and the northern Anarch will be checked, only to return to the contest with fiercer lust of aggrandizement, to enact the part of a new Macedon, against a new Greece, divided, not united, by the treacherous bond of that balance of power, which is but war under the guise of peace. Europe needs a holier and more spiritual, and therefore a stronger union, than can be given by armed neutralities, and the so-called cause of order. She needs such a bond as in the Elizabethan age united the free states of Europe against the Anarch of Spain, and delivered the western nations from a rising world-tyranny, which promised to be even more hideous than that elder one of

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