eban, each with a
predominant or tyrannical city at the head; then later through the
conquest of Greece by Alexander, and the leaguing of all Greek-speaking
peoples in the great invasion of Asia; then through the spread of Greek
letters all over the Eastern {243} world, and the influx upon Greek
centres such as Athens and Alexandria, of all manner of foreign
intelligences; and finally, through the conquest of all this teeming
world of culture by the discipline and practical ability of Rome, and
its incorporation in a universal empire of law, all the barriers which
had divided city from city and tribe from tribe and race from race
disappeared, and only a common humanity remained.

The only effective philosophies for such a community were those which
regarded man as an _individual_, with a world politically omnipotent
hedging him about, and driving him in upon himself. Thus the New
Academy enlarged on the doubtfulness of all beyond the individual
consciousness; Stoicism insisted on individual dutifulness,
Epicureanism on individual self-satisfaction. The first sought to make
life worth living through culture, the second through indifference, the
third through a moderate enjoyment. But all alike felt themselves very
helpless in face of the growing sadness of life, in face of the
deepening mystery of the world beyond. All alike were controversial,
and quick enough to ridicule their rivals; none was hopefully
constructive, or (unless in the poetic enthusiasm of a Lucretius) very
confident of the adequacy of its own conceptions. They all rather
quickened the sense of emptiness in human existence, than satisfied it;
{244} at the best they enabled men to "absent themselves a little while
from the felicity of death."

Thus all over the wide area of Greek and Roman civilisation, the
activity of the later schools was effectual to familiarise humanity
with the language of philosophy, and to convince humanity of the
inadequacy of its results. Both of these things the Greeks taught to
Saul of Tarsus; at a higher Source he found the satisfying of his soul;
but from the Greek philosophies he learned the language through which
the new Revelation was to be taught in the great world of Roman rule
and Grecian culture. And thus through the Pauline theology, Greek
philosophy had its part in the moral regeneration of the world; as it
has had, in later times, in every emancipation and renascence of its
thought.

{245}

INDEX