Chapter C: S. Calverley (2)

Again let us take Galton’s opinion of the ability of these
fourteen men. It is amazingly high. It will be seen that there
are only _two grades_ between ourselves and the African negro.
Again, in Galton’s table, “eminent men” are _two grades_ above
“the mass of men who obtain the ordinary prizes of life.” _He
now places the whole of these fourteen Greeks two grades above
the eminent men!_ To what starry height he means to raise them,
it is impossible to say, for the whole statement is exceedingly
vague; but he tells us that two of the fourteen, Socrates and
Pheidias, _stand alone as the greatest men that ever lived_.

It is clear then that the fourteen Greeks have to be placed at
a tremendous height in our estimation. It is impossible here to
take each man and discuss his ability, but let us inquire what
qualifications Galton had _as a critic_. We turn to his list
of great modern English and European literary men. Although
he goes back as far as the Fifteenth Century and his list
comprises _only fifty-two_ writers, he finds room among them
for such names as John Aikin and Maria Edgeworth! Again his
ten great English poets are Milton, Byron, Chaucer, _Milman_,
Cowper, _Dibdin_(!), Dryden, _Hook_, Coleridge, and Wordsworth.
(Some names would no doubt be omitted because they did not
throw light on questions of heredity, but these lists in any
case are highly absurd.)

We need not greatly prolong this part of the discussion. We
might ask, however, what ground had Galton, for example, to
place such men as Miltiades, Aristides, or Cimon even _on an
equality with_, say, Cæsar, Alexander, or Marlborough. How can
he class Xenophon as even _equal_ to our great writers? It
is the interesting _facts_ he tells us of, not his literary
ability, that makes this somewhat monotonous writer so very
interesting. (The important point to remember is that Greek
literature has a very special interest and value for us, quite
apart from its great intrinsic _literary_ value. Taking De
Quincey’s classification, see p. 227, it is both “literature of
power” and “literature of knowledge.”)

Now take another point which I might illustrate from Galton’s
own pages. He tells us (in another connection) that about sixty
years before the time he is writing (1869) there were Senior
Wranglers in Cambridge who also obtained first classes in the
Classical Tripos—and even at a later date men could take high
rank in both departments. Is it then to be argued that the
earlier men were the greater? Not so, but, as Galton says,
knowledge had become so far advanced that it was no longer
possible for a man to gain such a distinction in more than
one of the two subjects. Here we have the point—the world of
knowledge and activity is infinitely wider to-day than when it
formed the subject of Greek speculation. Their great men were
very original thinkers—but _in a very few subjects_. Moreover,
they had no books to read, no foreign languages to learn. Even
their social and political life was far less complicated and
involved than our own.

Again, where we speak of “average ability,” it is not correct
to compare large populous countries, where great talents are
often submerged (see Gray’s “Elegy”) with smaller communities
that afford far ampler scope. Take my own State, South
Australia, with its huge territory and a population of under
half a million, less than that of one of the larger English
towns. We have our Premier, Government, Parliament, Town
Councils, Heads of Departments, University, schools, judges,
lawyers, journalists and literary men, financiers, merchants,
men who design and construct railways, irrigation and other
important works, mining men, heads of institutions and so
on—which means a large number of men of ability and resource
in all departments of life. If we compare ourselves with an
average half-million of Englishmen, how great our superiority
would apparently be! And yet, we know that we are not actually
more capable—our ability has been simply brought into play.
Mr. W. M. Hughes might himself have been a “flower to blush
unseen,” if he had not emigrated to Australia.

We have so far dealt with minor matters, which have
nevertheless reduced Galton’s arithmetical estimate by, say,
75 per cent. at the very least. Let us now take the one great
misrepresentation that must have immediately flashed upon the
minds of all reviewers of Galton’s book, if they had not been
blinded by classical enthusiasm. It is truly remarkable that
not a single one of them seems to have called attention to the
obvious fact that Galton takes the one great Athenian period,
_as though it were an average period in their history_! From
Homer’s time to the Fifth Century, B.C., would probably be
about as long as from the Norman Conquest to the present time,
or from King Alfred to Shakespeare—and there are again the many
centuries that followed. Is the “average ability” of the Greeks
during hundreds or thousands of years to be estimated on their
one most brilliant period? The question needs no discussion.
Galton might in the same way have taken our Elizabethan period
when London had a population of 150,000, and Great Britain of
about three millions—and proved _that our own ancestors_ were
as far above ourselves as we are above the negro.[71]

Mr. C. T. Whiting, of the Adelaide Public Library, knowing
how my time was limited, very kindly volunteered to make
an extensive search for references to Galton’s statement
in such of the literature of the time as is available in
Adelaide. In addition to a number of books, he has searched
through _thirty-eight_ journals. He finds reviews of Galton’s
book in the following:—_Athenæum_, _British Quarterly_,
_Saturday Review_, _Edinburgh Review_, _Fortnightly Review_,
_Chambers’ Journal_, _Journal of Anthropology_, _Atlantic
Monthly_, _Frazer’s Magazine_, _Nature_, _Times_, _and
Westminster Review_. The first seven do not refer at all to
the statement—they apparently accept it as a matter of course.
Of the last five _Frazer’s_ mentions the statement, and says
vaguely that the chapter in which it is contained “offers
several vulnerable points to the critic;” the _Westminster_
states the fact without taking any exception to it; the
_Atlantic Monthly_ raises the question whether Miltiades,
Aristides, Cimon, and Xenophon were so very illustrious, and
enters into an argument on Galton’s figures; the _Times_
considers that we have had other men in different fields of
human effort, who could be named with Socrates and Pheidias,
and lays stress on the enormous increase of knowledge and
activity in modern life; in _Nature_ A. R. Wallace, misreading
Galton as referring only to the age of Pericles[72] admits the
truth of the statement as applied to the Athenians of that
time. None of them refer to the fact that Galton takes the most
brilliant period of Greek history as a normal period—and the
arguments, taken together, amount to very little. As regards
the twenty-six journals which appear to have taken no notice
of so startling a statement in an important book, the fact
seems to indicate that to the writers for those journals
the statement contained nothing of a remarkable or dubious
character! (Even _Punch_ missed the chance of an amusing
cartoon!)

It may be objected that the reviewers of the book would not
be classical men. But _first_ it must be remembered that the
writers of 1869 would practically all have had a classical
education and _secondly_ it needed no special classical
knowledge to see the absurdity of the statement. Every one
without exception would know, for example, that the period
taken by Galton was the one great Greek period. The statement
must also have excited interest on all sides. I myself remember
how it was talked of when I was a boy in Melbourne, and I have
heard it repeated as an acknowledged fact up to the present
time—and, therefore, comment would have been expected _in
every direction_. But apparently the statement was generally
accepted. Mr. Whiting finds that in 1892, twenty-three years
after, Galton calmly repeated the statement word for word,
_without reference to any criticisms_. Again we find Mr.
Zimmern accepting it as a matter of course in his _second_
edition in 1915. As it was in his first edition, which would be
reviewed in the classical journals, it must presumably have met
with no adverse comments.

But we have to go even further than this. Galton’s was one
of those important books that are studied by _all Europe_.
Seeing that he makes no mention of adverse criticism in his
second edition, and Mr. Zimmern sees no reason to qualify the
statement, it is fair to assume that no serious objection has
been made in England or Europe during nearly half a century.
So amazingly does classical enthusiasm pervade the thought of
the world! I do not think I need say anything further on this
subject.[73]

Mr. Zimmern heads one of his chapters “Happiness or _the
Rule of Love_,” the “Rule of Love” being his translation of
εὐδαιμονία! This chapter is occupied exclusively by the famous
Funeral Speech of Pericles. I invite the reader to look through
that terribly hard speech, and see how much _love_ it contains!
Again to another chapter the heading is “Gentleness or the Rule
of Religion,” followed by two quotations which are evidently
intended to be read as parallel passages:

στέργοι δέ με σωφροσύνα
δώρημα κάλλιστον θεῶν.[74]—Eur. _Medea_, 638.

Give unto us made lowly wise
The spirit of self-sacrifice.—Wordsworth.

Apart from the question whether the proud Greek could ever
by any possibility have become “lowly wise,” the word
σωφροσύνη “temperance,” “moderation”—or perhaps better still,
“commonsense”—becomes not only a “Rule of _Religion_” but even
the highest conception of Christianity, self-sacrifice. It is
very extraordinary. Imagine the _Greeks_—as we know them, and
as Mr. Zimmern knows them—having the faintest conception of
what we mean by self-sacrifice! It reminds one very much of
Humpty Dumpty in _Through the Looking Glass_: “When _I_ use a
word” (εὐδαιμονία or σωφροσύνη) “it means just what I choose it
to mean—neither more nor less.”

As this is my last note I am giving myself great latitude, but
I must not prolong it into a treatise. I shall, as briefly
as I can, refer to only one other matter, the Greek sense of
beauty. I do not think it is an exaggeration to say that we are
given to believe that in this respect the Greeks are exalted
high as gods above the rest of mankind. What is the fact?
_They saw beauty in only one natural object, the human body._
In a land of clear skies, wonderful sunsets, starry nights,
remarkable for its ranges of mountains and extent of sea-coast,
they were (with some tiny exceptions not worth mentioning)
absolutely blind to any beauty in inanimate nature. Nor did any
bird or beast or insect, tree or flower appeal to them to any
appreciable extent as a thing of beauty. They admired only what
was useful or added to their comfort—the laden fruit tree, the
shady grove, the clear spring, the soft water-meadows.

Various explanations have been given for the Greek failure to
appreciate beauty in nature. Ruskin’s theory is most often
quoted, that the Greeks were _so familiar_ with beautiful
scenes that they could not appreciate them. In the first place
he forgot that it was not always the bright tourist-season in
Greece; they had their dark and wintry times. In the second
place, I have lived all my life in the southern part of
Australia, which has much the same climate as Greece, and I
do not think there are any greater lovers of nature than the
Australians.

Is not the love of nature, as it came later,[75] also _higher_
than love of the human form (omitting that facial expression
which is an index of the soul)? Our ideals of human beauty
appear to be purely _relative_ and depend on our surroundings,
while the same beauty in nature appeals to the most diverse
nations. Take for example the Japanese and Dutch artists who
both loved nature much as we do—yet they admired very different
types of the human figure. I understand that the Japanese,
originally at least, regarded with positive disgust our tall
English beauties.

The beauty the Greeks saw in one object only, the human body,
they reproduced in statues which have never been equalled in
grace and charm, and are the admiration of the world. Their
pure white marble statues and temples seem to be always present
in our minds and to transfigure our conceptions of the
Greeks. We unconsciously picture them as a race of glorious
men and beautiful women moving in a city of marble.[76] We
find ourselves forgetting what we know of their character and
habits—and also forgetting the fact that both statues and
temples were _painted_.

With the disappearance of colour through the effect of time,
the flesh effect has disappeared from their statues, and
the chaste white marble gives an idealized and spiritual
conception of the utmost purity. As stated before, this would
be a conception quite alien to the Greek mind, which saw no
beauty in physical purity. If, when we stand in admiring
awe before that calm, majestic and exceedingly graceful and
beautiful Venus of Milo, we imagine her as the Greeks saw
her, how different is the picture! To begin with, the Greeks
had little sense of colour, as is seen from their limited
colour-vocabulary. For example, one word _porphureos_ was
used for dark-purple, red, rose, sea-blue, violet, and other
shades even to a shimmery white. Their colours were harsh,
glaring, and put together in shockingly bad taste (from our
point of view). In temples and sculpture reds and blues were
the main colours used. In the Venus of Milo we must, therefore,
picture the hair painted red or red-brown, the lips a hard
red, eyebrows black, the eyes red or red-brown with black
pupils, the dress with borders and patterns of crude reds and
greens or reds and blues. As regards the flesh surfaces, we
know they were wax-polished, but there is no literary record
or actual trace of any tinting or colouring. The effect of the
white marble would have been so horrible to us against the
living eyes and face, that Mr. Kaines Smith (being one of our
enthusiasts) suggests that the artist “might quite well” have
used some colouring matter for the nude parts of the figure!
We must further picture the statue standing in a temple, which
must of course also have been painted. The structure would
have its borders generally of harsh reds and blues, and the
decorative sculpture of the pediments, metopes and friezes
would be painted in most inconceivable colours. Thus in the
metope relief of the slaying of the Hydra at Olympia, the hydra
is blue, the background red, and the hair, lips, and eyes of
Hercules are coloured. I might go on to the Elgin marbles, the
greatest sculptures that we possess in the world, and show
them gorgeous in bronze and colour. (Armour, horse-trappings,
etc., were attached to the marble in bronze or other metal.)
The two masterpieces of Pheidias, forty and sixty feet high
respectively, which have not survived to us, were much more
admired by the Greeks than the sculptures of the Parthenon.
These were in barbaric ivory and gold, with the same living
eyes, red lips, and so on. The fact is that the Greek, “builded
better than he knew.” He unintentionally produced objects
whose _spiritual_ beauty he was incapable of appreciating and,
therefore, he gave them a grosser form that appealed to his own
primitive sensual nature.

(Apart from this the Greek sculptor was very limited by the
paucity of his subjects. How tiresome are the never-ending
Centaurs and Amazons!)[77]

As regards Greek architecture, its ornament is a question of
sculpture, its structure is the result of intellect combined
with a certain amount of design due to their artistic sense of
proportion. The Greeks did great service to humanity in working
out the principles of building—but, thereafter, there was no
scope for originality. Apart from its sculptural ornament,
nothing more monotonous could well be imagined than a series of
Greek temples, all of the same type and subject to definite,
rigid rules of measurement.[78]

Finally there are two matters I am bound to refer to in
connection with these rough notes. First, in merely enumerating
the salient features of a nation’s character, one gives no
picture whatever of the _life_ they led. The Greek _men_ led
a highly intellectual, artistic, and on the whole a very
gay life. If we look around us to-day, we shall find among
ourselves Greeks, intellectual men who are moral sceptics,
who simply do not understand that moral motives exist, who
do no act in their lives from a sense of principle, and who
live a purely material life (unless perhaps some great crisis,
the arrival of the angel of Death or some other overwhelming
event, awakens them to a sense of higher things). We can see
something like a parallel to the Greeks in the gay, immoral,
artistic French aristocracy who lived in the midst of a
starving peasantry before the Revolution—or in George Eliot’s
fascinating renaissance story in _Romola_ of the young Greek
Tito Melema. A man may be cruel, faithless and immoral, and yet
live a gay artistic and intellectual life—but it is not such a
life as would have appealed to Myers or to ourselves. Secondly,
a clear knowledge of the truth about the Greek character does
in no way detract from the miracle of their literature or of
their art. It _adds_ to the wonder of it all. (If one may with
the utmost reverence make another comparison, how can we fully
appreciate the wonder and beauty of Christ’s teaching, if we
forget the conditions of the time?) To find most beautiful
poetry, fine literature, deep philosophic thought, amazing
grace and charm in art emanating from this primitive race is
purely astounding in itself. And it needs to be borne in mind
that even the men who took part in Plato’s _Symposium_ lived in
a different atmosphere from our own, and had a very different
conception of the physical universe and the moral law. But this
should _add_ to our admiration, our _veneration_, for a Plato
who could rise to so great a sublimity of thought in spite of
such semi-barbarous conditions and surroundings. These men
also looked upon the world with younger and fresher eyes. We
are two thousand three hundred years older than they are. They
knew very little of the past history of the world and had only
an insignificant fraction of our scientific knowledge. If any
religious doubts had begun to arise in their minds, they still
could not possibly have rid themselves of the belief instilled
into them since childhood—and they lived among Nymphs and
Fauns, and saw a god in every star and under every wave. Never
had they heard or dreamt of any Love of God, or Love of Man.
It is only the enthusiast who, by picturing the Greeks as a
modern moral nation, detracts from our real interest in them
and robs their literature of its fascination. If knowledge of
the true Greek character were to destroy all our enjoyment in
their art and literature, even then truth must prevail “though
the heavens fall”; but the fact is far otherwise. The fuller
our knowledge the more we shall enjoy the greatness and beauty
of their art and poetry and the more absorbing will be our
interest in their literature.

FOOTNOTES

[1] From Richard Hodgson’s Christmas Card, 1904, the Christmas before his death.

[2] To the readers of the Adelaide edition (which was issued only in Australia) I should explain why the book is now so much enlarged. The first issue was prepared hastily and without sufficient care. (The proceeds were to go to the Australian Repatriation Fund, and the book was hurriedly put together and printed to be ready for a Repatriation Day which was announced but actually was never held.) It was my first experience in publishing, and I did not realize the care and consideration required in issuing a book even of this character. Hence (1) part of my manuscript was entirely overlooked; (2) I failed to see that many quotations would be improved by adding their context; (3) I did not go properly through the great mass of Hodgson’s correspondence; and (4) I, wrongly, as I now think, excluded many quotations because I thought certain subjects were unsuitable for the book. Besides extending the scope of the collection by including those subjects I now have no longer restricted myself to the seventy-eighty period. The notes also add materially to the size of this volume.

[3] See Tennyson’s “Princess”:—

Fresh as the first beam glittering on a sail
That brings our friends up from the underworld

[4] I occasionally thought I had hit on something new, but usually discovered that I had been anticipated—and then deeply sympathized with St. Jerome’s old tutor, Donatus. It will be remembered that Jerome, in his commentary on “There is no new thing under the sun,” tells us that Donatus used to say, Pereant qui ante nos nostra dixerunt, “Confound the fellows who anticipated us!”

[5] The flippancy is at times amusing, as when he says: “The account of the whale swallowing Jonah, though the whale may have been large enough to do so, borders greatly on the marvellous; but it would have approached nearer to the just idea of a miracle if Jonah had swallowed the whale.”

[6] Altered from “That,” which may be a misprint. “Thou” gives the same meaning and runs more smoothly.

[7] Compare “I never nursed a dear gazelle” (p. 181).

[8] See Milton’s imitation of a fugue. _Par. Lost XI._

[9] “I take the risk,” or “Mine the risk.”

[10] The above is a concrete illustration of Browning’s meaning in the preceding quotation, but a far wider illustration is seen in the terrible cruelties inflicted on the one side by the Inquisition and on the other by the Protestants. This was again due to the introduction of _intellectualism_, which distorted the Religion of Love into a Religion of Hate.

[11] Cf. Coleridge, p. 313.

[12] The girls are bathing.

[13] The information in this note comes partly from _Notes and Queries_.

[14] See p. 40.

[15] It is unfortunate that this word is often used in the sense of something unreal as mere idle fancy instead of an _active creative_ faculty, see pp. 357, 358.

[16] In 1843 Mrs. Browning’s fine appeal, “The Cry of the Children.” appeared in “Blackwood,” but I presume had little effect. So also Hood’s “Song of the Shirt,” “Bridge of Sighs,” and “Song of the Labourer,” were written about the same time, but could have made little real impression.

[17] The family name is now apparently pronounced as it is spelt (see “An English Pronouncing Dictionary,” by Daniel Jones, and the “Century” and “Webster”). Such a change must often happen. I have cousins named Colclough, who in Australia became so tired of correcting people that they finally resigned themselves to the loss of the old pronunciation “Cokely” and accepted the less euphonious “Colclo.”

[18] Was a phrase of Cowper’s in Bentham’s mind? The latter wrote to Christopher Rowley, “We are strange creatures, my little friend; everything that we do is in reality important, though half that we do seems to be push-pin.”

[19] “Squyer” is a dissyllable. The final _e_ at the end of a line is always sounded like _a_ in “China.” “Lokkes,” “sleves” and “faire” are also dissyllables, because _e_, _ed_, _en_, _es_ are sounded as syllables, except before vowels and certain words beginning with _h_.

[20] Micah vi. 8.

[21] One certainly protests. There is a great mass of medical and other evidence to the contrary. Sir William Osler made notes of about 500 cases, and says, “To the great majority their death, like their birth, was a sleep and a forgetting.”

[22] The “Summit,” completion or end.

[23] The eyes, smile, etc., referred to in the intermediate verses.

[24] No doubt one reason would be that given by the Australian black woman for leaving her baby in the bush, “him too much cry.” The Greeks had numerous slaves, and were fond of comfort; and their houses were, of course, small and cramped compared with our own.

[25] Black care, Horace, Od. 3, 1, 40.

[26] Water-clocks, used like an hour-glass.

[27] When “Balder the Beautiful” was published in the _Contemporary_ (March-May, 1877), Buchanan had the following note, which he has not repeated in his collected works: “Balder (in this poem) is the divine spirit of earthly beauty and joy, and the only one of the gods who loves and pities men. Sick of the darkness of heaven, he returns to the earth which fostered him, and of which he is beloved, and now for the first time he becomes conscious of that Shadow of Death, which darkens the lot of all mortal things.”

[28] Quoted in E. Clodd’s _Story of Creation_.

[29] Italics mine.

[30] See, for instance, Kipling’s beautiful poem “A Dedication”

The depth and dream of my desire,
The bitter paths wherein I stray,
Thou knowest Who hast made the Fire,
Thou knowest Who hast made the Clay.

[31] Milton’s sonnet, “To the Lady Margaret Ley.”

[32] “They say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid Him” (John xx. 13). The sermon is on the subject of the growth of religious ideas.

[33] This standing by itself may give a somewhat wrong impression of Menzies’ thought. As a matter of fact, the text of the sermon is: “I am come that they might have life, and that they might have it more abundantly” (John x. 10).

[34] So we speak of a “sea of heads”, “sea of faces,” “sea of sand,” “sea of clouds,” “sea of vegetation,” etc.

[35] See sub-note at the end of this note.

[36] We can, however, agree that the language of all three poets, Shelley, Sappho, and Simonides, is exquisitely beautiful. Professor Naylor points out that it is a characteristic of the early Greek poets to compress a description into a series of epithets full of expression, without connecting words—compare Tennyson (“The Passing of Arthur”).

But it lies
Deep-meadowed, happy, fair with orchard-lawns
And bowery hollows crown’d with summer sea.

[37] As Professor Darnley Naylor’s name appears at times in this book it is necessary to mention that _he is so qualified_ and, therefore, is not one of the gentlemen referred to.

I may mention here that Mr. Livingstone deserves censure for not giving us an index to his valuable book. This neglect, being greatly provocative of profanity, is an _offence against morality_. Much loss of time and irritation have been caused to me in looking up passages I remembered in his book—and I have at times given up the search in despair.

[38] See interesting remarks on Matthew Arnold and Addison in Herbert Spencer’s “Study of Sociology,” Note 20 to Ch. 10. Professor Naylor also in the preface to his _Latin and English Idiom_, points out that _verbally accurate_ translation of the Classics tends to _ruin_ the English of a student.

[39] For example: Miss Jane Harrison (_Mythology of Ancient Athens_) says “all sweetness and love” come to mortals from the “holy” Charites who “were in the fullest sense ‘givers of all grace.’” (That is to say, these deities have the attributes of _God_, who is, of course, the sole giver of all grace! Compare with this Professor Gilbert Murray on the god Dionysus, p. 374.)

[40] Unshriven, without having received the sacrament.

[41] Crucifix.

[42] Homer tells us that Apollo and Poseidon “built” the walls of Troy; the legend that Apollo moved stones into their places by music is of a later date. See Ovid, _Heroid_, 16, 181; Propertius 3, 9, 39. See also Tennyson’s “Oenone.”

[43] “Physician, heal thyself,” Luke iv, 23. Also, although it is not very apropos, see the following from Nicharchus in the Greek Anthology (G. B. Grundy’s translation):—

MEDICAL ATTENDANCE

Yesterday the Zeus of stone from the doctor had a call:
Though he’s Zeus, and though he’s stone, yet to-day’s his funeral.

[44] This probably came from Erasmus. Compare:—

“Bacchus hath drowned more men than Neptune.”

[45] Lincoln is alleged to have said, “You can fool some of the people all of the time, and all of the people some of the time, but you cannot fool all of the people all of the time.”

[46] Showing that Sterne’s “God tempers the wind to the shorn lamb” (_Sentimental Journey_) was his rendering of an older saying.

[47] “Kubla Khan.”

[48] An aromatic herb with yellow flowers.

[49] See p. XVIII.

[50] Curiously enough, they do not recognize this, but rather pride themselves upon being shrewd, commonsense, practical business-men, “a nation of shopkeepers”—although their entire history shows the contrary. That history is epitomized in such an expression as “England the Unready,” or, in the King’s appeal, “Wake up, England!” That they are idealists and dreamers can be shown by numberless facts. For example, what have they supported in the sacred name of Liberty? The laissez-faire doctrine, that law is an infringement of freedom, and, therefore, that cruelty, abuses, and absurdities must not be interfered with; the theory that England should be the home of freedom, and, therefore, that the scum of Europe shall infect the nation; the “Palladium of English Liberty,” Trial by Jury, which means the appointment of inexperienced, irresponsible, and easily-biassed judges; the economic policy, which, because it is falsely labelled Free Trade, becomes a fetish against which no practical objection must be urged and no lesson learned from the experience of other countries. On the other hand, our experience in the present war is a proof that the imaginative faculties are more powerful than mere intellect: for, when the Englishman bends his energies to the business of war, he soon surpasses the German for all his fifty years’ preparation. See p. 39.

[51] “What is life, what gladness without the golden Aphrodite? May death be mine when these joys no longer please me!”

[52] In the notes on the Greeks in this book it was necessary to keep to one State and a particular period. Greece consisted of a number of States of which Attica was one, with Athens as its centre. It comprised only seven hundred square miles, and, allowing for its colonies, would be about half the size of Lancashire. Its great and brilliant period corresponded roughly with the middle half of the Fifth Century B.C. A large proportion of the finest Greek art and literature was produced by this tiny state in that short period. This is the miracle of antiquity. It is to Attica during this period that my remarks mainly refer.

The reader will not be able to follow this note properly, unless he has read the other notes on the same subject (see Index of Subjects).

[53] The second is not by Praxilla. It is to be found in Athenaeus (XV. 695), and is _written in the masculine_. Most curiously the same mistake is made in the _Parnasse des Dames_, an 18th Century French book in which Myers would not have been interested.

[54] One at least of the Sappho enthusiasts still survives. See Professor T. G. Tucker’s _Sappho_.

[55] “_The Greek Genius and its meaning to us._”

[56] It should be remembered, however, that this is largely the history of Prussia also.

[57] See Mr. Livingstone’s book.

[58] But see p. 374 as to Dionysiac sect.

[59] See an interesting passage in Plato’s Republic, I, 330. See also p. 173 as to Herodotus.

[60] This should be taken into account in interpreting the plays of Euripides, who was probably a sceptic. The case of Aristophanes was different—he was known to be orthodox and almost any licence was permitted on the Comic Stage.

[61] Perhaps these woodcutters would not have entirely appreciated what Mr. G. Lowes Dickinson (_The Greek View of Life_) says of the Greek divinities. He tells us that the Greek originally felt “bewilderment and terror in the presence of the powers of nature,” but his religion developed “till at last from the womb of the dark enigma that haunted him in the beginning _there emerged into the charmed light of a world of ideal grace a pantheon of fair and concrete personalities_.” (The italics are mine). The classical enthusiast always pictures the Greeks as _living in fairyland_: actually the gods and lesser divinities were to them for the most part objects of awe and dread. In this “world of ideal grace” there would be, for example, the horrible Furies who dwelt in their grotto in Athens!

[62] I think it correct to say this, although there were political reasons also for prosecuting Socrates and, if he had shown less contempt for his judges, he might have been acquitted.

[63] I do not know how far unnatural vice extended among other peoples; but the statement in Plato’s “Symposium” that the Ionians and most of the barbarians held it in evil repute is strongly condemnatory of the Greeks.

[64] See how this idea pervades the whole of the famous Funeral Speech of Pericles, and how he defines what is “the good life” of a citizen.

[65] See Theoc. VII, 57, and what the Scholiast says. As to the subject generally see the references given by Mr. Rogers in _The Birds of Aristophanes_.

[66] _Modern Painters_, IV, XIII, 17.

[67] A few days after writing the above I was walking along the sea-beach with friends, and we came to a man and boy who were drawing in a net. It was a beautifully clear day, and no seagull or other bird could be seen anywhere. I pointed this out to my friends, and said, “You’ll see the patrol-bird arrive presently.” In a few minutes a gull appeared from nowhere, flew round the net, and then, as though the business was unimportant, flew away. The net when drawn in was empty! This is how the bird probably appeared to the Greeks. When the net brought in a haul, and the birds clamoured round it for their share, how very reasonable would this again appear to the Greeks.

[68] See also as to the so-called “purification rites” in the mysteries, p. 374.

[69] _The same pious Athenians who so enjoyed the Bacchae!_

[70] It is necessary to emphasize this, lest the reader should think that these illustrations are exceptional and the result of prolonged research. Actually I had no memoranda or other material when I began the many notes to this book, and those notes were all completed in ten months. For this note I simply took two books, Professor Murray’s and Mr. Zimmern’s, to illustrate my thesis. I might have chosen far more “enthusiastic” works than Mr. Zimmern’s excellent book.

[71] The whole argument seems to have little foundation. Are we to assume, for example, that the “average ability” of the Greeks before and after their great period, or of the English before and after the Elizabethan age, was enormously inferior because the proportion of very illustrious men was so much less? Why should not the average be higher, the ability (through intermarriage) being more equally distributed?

[72] If Galton had referred only to the Athenians of the great period, as Wallace imagined, the statement would have been even more absurd. It would then mean that an African tribe of blacks might suddenly become as intelligent as ourselves, continue so for two generations, and then relapse at once into their old barbarism. Yet Dr. Verrall went some distance in this direction, for he says the Athenians of the great period “had plainly an immense superiority of mind in comparison with their predecessors.” (_The Bacchants of Euripides_, _p. 168_).

[73] I may add, however, one personal remark. I am quite well aware—and my friends persistently and painfully impress the fact upon me—that this book will be reviewed by gentlemen who have been imbued from youth with even greater enthusiasm, seeing that the tendency has grown stronger and stronger since that time. Those reviewers will probably feel shocked that the naked facts should be set before the general public. I can quite understand this feeling, but I do not sympathize with it. Truth comes first, and I have no sympathy with the feminine view of truth (see p. 343), which is the same as the Jesuitical view. I do, however, sympathize with them in one respect, that the truth should be stated at an unfortunate time, when the beautiful Greek language and its glorious literature seem likely to be put on a back shelf with Hebrew and Sanskrit. It will be a sad thing if this should happen (I would much prefer to sacrifice the inferior Latin, in spite of the special reasons for its study), but the first and last word always is—_Truth_.

[74] “May moderation befriend me, the finest gift of the gods.”

[75] It would be interesting to trace the earliest references to love of Nature. They may, perhaps, be found in the Bible. In the Song of Solomon (which, however, in its present form is now supposed to date back only to the Fourth Century, B.C., and, therefore not to be by Solomon) we have the spring-song of love, with flowers and budding trees and vines and the singing of birds (II, 10-13). Professor Naylor also reminds me of our Lord’s Sermon on the Mount, “Consider the lilies, etc.”

I repeat here what I say in the Preface that Professor Naylor takes no responsibility for any of the views I express in my notes on the Greeks.

[76] Their actual life was of course indescribably squalid and filthy, as could only be expected in a primitive race.

[77] Even as regards the human form Greek art is limited, as is seen in the Laocoon where the boys are simply miniature men. (The Laocoon, although of very late date, is nevertheless Greek with all the traditions of the art behind it.) I know very little on this subject, but it seems to me that something of much importance yet remains to be discovered about Greek sculpture.

[78] An excessive importance is attached to the cold conventional foliated designs.

INDEX OF SUBJECTS

Ability, Average. 374-78

Absurd Prescriptions. 320

Abt Vogler. 275

Acquaintanceship, Pre-matrimonial. 131

Acquiring and Using. 208

Action and Inaction. 25

Adelaide Edition. ix

Adelaide Libraries. xii

Adonis, Feast of. 86

Advance, the Age’s. 272

Adventure, Created Empire. 358

Advice, like Snow. 315

Advice, Micawber’s. 284

Aestheticism. 310

Age, Men Product of Their. 266

Age, Old. 96, 164, 240

Age, Old, over Cautious. 34

Age, Spirit of The. 266

Agnostic. 110-12

Agnosticism. xi

Aims, Great. 260

Alcibiades. 292

Alexander and Parmenio. 197

Alice in Wonderland. 35

Allotment Holders. 269

Altruism. 116-7, 328

Ambition. 109, 197

America. 2, 240

Amphibium. 236

Anacreontic. 354

Ancestral Stain. 24

Ancient and Modern World. 95

Ancients, Cruelty of. 172

Ancients, Ethics of The. 207

Angels. 106, 159, 348

Animal Intelligence. 113

Animals, Greeks and. 370

Anthology, Greek, 8-11, 306

Anthropomorphism. 112, 128

Anticipated Thoughts. xii

Anticipating Trouble. 121, 189, 305

Apelles. 334

Apelles, Proverbs of. 335

Apollo’s Song. 302

Apothegms. 12, 21, 39, 48, 49, 51, 59, 62, 63, 72, 73, 78, 80, 90,
91, 94, 96, 97, 101, 107, 115, 116, 130, 131, 135, 139, 149, 150,
151, 159, 160, 162, 165, 170, 172, 175, 178, 179, 182, 184, 192,
196, 197, 198, 202-5, 215, 226, 228, 229, 233, 236, 240, 242,
249-51, 256-7, 259, 262, 264, 268-9, 272-4, 279-80, 282-5, 287,
295, 306-7, 312, 314-15, 319, 331-2, 335, 339, 341

Arcadia. 148

Arnold, Matthew. 19, 176, 265, 266, 291

Art. 317, 349

Ascendancy, Greek, Misleading. 363

Aspiration, Moral. 24, 139

Astrology. 31, 40

Athenian Ability. 374-5

Athenian Religion. 367

Athens. 365

Audience, the Poet’s. 137

Aunt, an Old Maiden. 130

Australia and England. 7

Australia and Literature. x

“Avalon.” 307

Babe Christabel. 22

Babies. 52, 169

Bacchus and Neptune. 306

Backbiters. 306

Bait. 339

Balder and Death. 184

Ballad upon a Wedding. 363

Ballads and Legislation. 352

Banbury Puritans. 253

Baptism. 15

“Barren Orthodoxy.” 16

Battle Hymn, America’s. 240

Beans, Corn and Poetry. 345

Beauties, Proud. 159

Beauty, Divinity of. 352

Beauty, Divine use of. 193, 313

Beauty, Invisible. 178

Beauty, Inward. 17

Beauty, Is Truth. 162

Beauty, Necessity of. 164

Beauty, Praise of. 338

Beauty, Sense of. 178, 379

Beauty, Worse than Wine. 362

Beauty’s Silent Music. 321-22

Bee, The. 222

Beef and Beer. 69

Belief. 83

Belief, Loss of. 260, 327-29

Belfast Address, The. 66

Bell, The Dinner. 69

Belle of the Ballroom. 206

Beloved Die. 181

Beneath My Window. 153

Benefactor, A. 150

Bentham, Jeremy. 116-7, 181-2

Bereavement. 29-30

Best, Imperfect. 135

Best People Slandered. 148

Bethlehem. 25

Bible, Literal Interpretation of. 344

Birth. 306

Birth, Death As. 238

Birthdays. 135, 160

Bishop, Most Diligent, The. 137

Blackstone. 181

Blake, William. 105, 109, 266-7

Blanco, White J. xi, 252

Blindness. 53-4, 155

Body and Mind. 283

Book of Snobs. 280

Bourdillon, F. W. x

Bouts Rimés. 284

Boys’ Pastimes. 229

Brain, Atrophied. 319

British Dominions and “Home.” 8

British Empire Created by Adventure. 358

Browning, E. B. 293

Browning, R. xi, 19, 204

Browning, R., Heaven of. 204

Brownings’ Love Story, The. 45, 47

Browning Society, The. 19

Buchanan, R. x

Bulwark, England A. 2

Burial. 349

Butcher, Professor. 348

Butterfly, The Doleful. 261

Buyer and Seller. 306

Byronic Gloom. 170

“By the North Sea.” 341-3

Cabbages, Critics And. 360

Cain, Father of Art and Science. 247

Cambridge Examinations. 153-5, 208

Cana, Miracle of. 361

Canadian Boat Song. 198

Carlyle’s French Revolution. 332

Carlyle’s Requiem. 332

Carnivorous. 148

Carpe Diem. 195, 354

Cat, Sabbatarian’s. 253

Catholic and Protestant. 124

Cato and Public Honours. 175

Causality. xi

Causes Small, Events Great. 161

Celtic Imagination. 358

Cerebration, Unconscious. 151

“Chamouni and Rydal.” 175

Champions, Incompetent. 138

Changeless. 90, 152, 158

Character. 141, 229, 260

Character and Reputation. 196

“Charge, A.” 82

Charites, The. 292

“Charitie, An Excelente Balade of.” 42

Chatterton. 45

Child, A. 310

Child, Eyes of a. 147

Child, Grace for a. 239

Child, Mother and. 267

Child Slaves. 48

“Childhood and his Visitors.” 243

Children. 143, 144, 146-7, 169-70

Children, Cruelty to. 48, 96

Children, Death of. 316

Children, Employment of. 48

Children, Games of. 229

Children, Sufferings of. 96

Children’s Hymn. 319

Child’s Outlook, The. 146-7

Chinese, The. 255

Chivalry. 96

Christ. 133, 142, 180, 318

Christ, Has He Failed? 95

Christ’s Love for Man. 268

Christianity, Evidence for. 251

Church of England. 15, 16

Cigar Preferred to Woman. 242

City Ideal, The. 269

Civilization and Shambles. 148

Classical Enthusiasm. 290, 292, 364, 366, 374

Classical Men as Critics. 291

Classics and English. 291

Cleopatra. 270

Cleon. 5

Clifford. xi

Coleridge, S. T. 74, 312, 313

Colenso. xi, 344

Committee of Shakespeares. 247

Communication from the Dead. 36, 172

Compensation. 158, 278

Compliment, A Pretty. 359

Composition, Inspiration and. 142

Conceit. 258, 279

Confession a Relief. 256

Conservative, A. 261

Conservatism. 181

Consolation, Tobacco’s. 241-2

Constancy. 301, 309

Constitution, English, The. 181

Contemplation, Time for. 318

Content. 114

Contentedness. 221, 252, 270

Convulsionnaires. 349

Contingencies. 140-1

Coral Reef, The. 153

Cosmical Development. 303-4

Courage. 360

“Courtin’, The.” 98

Courting after Marriage. 236

Courts, Law, Satan’s Home. 184

Cowardice. 80

Cowper. 108

“Creation,” Story of, The. 189

Creation, Continuous. 273

Creeds, Beauty in Old. 343

“Crisis, The Present.” 2

Critics and Cabbages. 360

Critics’ Misjudgments. 132

Criticism, The Higher. 344

Crofter Exiles, The. 198

“Crossing the Bar.” xi

Cruelty. 138, 172

Culture, Speculative. 309

Cunning. 226

Cupid, Bust of. 160

Cyclades, The. 364

Cynic, The. 257

Cyrus in Mesopotamia. 333

Dahlia, The. 359

“Dark Companion, The.” 55

Darwin, Charles. xi, 318

Darwinism. 64, 65, 66, 68

Dauntlessness. vii, 257

Day. 95

Day is Dying. 249

Days Lost. 135

Dead, Communication from The. 36, 172

Dead, Most and Merriest. 262

Death, A Mockery. 232

Death and Fear. 330

Death as Birth. 238

Death as Sleep. 148

Death awakens. 114

Death, Painless. 148

Death, Shadow of. 184

Death, Survival after. 151, 250, 329, 346-48

“Death’s Jest Book.” 305-6

Debate. 59, 205, 340

Decisions in Life. 321

Deeds, Indestructible. 12

Deities. 31

Deification of Man. xi, 129

Democracy and Empire. 5

Democracy, Greeks and. 5, 368

Dependence, Man’s. 295

De Quincey. 227

Desert, London A. 105

Despair. 170

“De Tea Fabula.” 17

Devil, The. 41, 42, 137, 159

Dickinson, G. Lowes. 368

Die, Longing to. 250

Dining. 69-71

Disciple, The. 179

Divine Birth. 140

Divine Discontent. 232

Divine Love. 55

Divine, The. 271

Divine Will, The. 104, 303-5

Divinities, Pleasing. 31

Divinity. 351-2

Divinity and Harmony. 108

Divorce, Law of. 183

Dogs before Men. 241

Do it Now. 228

Doubt. 179

Downward Path, The. 34

Drama. 214

Dream, A Child’s. 147

“Dream of Fair Women, A.” 270

Dreams, Analysis of. 151

Dreams, Unrealised in his Life. 316

Dreamthorp. 158

Drift, Letting Ourselves. 39

Drink. 160, 306

“Drink to me only with thine Eyes.” 10

Drinking, Five Reasons for. 160

Duchess, Painted, The. 249

Duty. 1, 80-3, 349-50

Duty of Delight. 192-3

Dying Day. 249

Dying Emperor. 238

Dying, On. 148, 149

Each for Each. 184

Each Man Three Personalities. 59

“Ear of Dionysius.” 172, 348

Earth Dear, Heaven Free. 264

Earth Goeth to Earth. 354

Earth made for Man. 116

Earth, Mother. 209-12

Earth, Presiding Spirit of the. 278

Earth, The Wholesome. 201

East, The Unchanging. 152

“Ecce Homo.” 16

Economy. 284

Education. 143, 180, 358

Effective Literature. 6, 48, 352

Effort. 250

Electricity and Plant Life. 72

Eliot, George. 327-8, 343

Elizabethan Authors. 357

Emerson’s Heaven. 205

Emotion and Intellect. 202

Emotions, The Blunting of. 274-5

Empire and Adventure. 358

Empire and Democracy. 5

Empty Heads. 233

Enduring Literature. 227

England. 1, 2, 178

English and Classics. 291

English as Dreamers and Idealists. 358

English Characteristics. 358

English Conservatism. 181

English Constitution. 181

English Delusions. 358

English Faults. 358

English Superiority. 358

English Visitors. 178

English Wealth of Poetry. 358

Enough. 204

Enthusiasm, Early. 24

Epigrams. 144, 226-28, 251

Epitaphs. 96, 178, 287, 339, 354

Epitaphs, Exaggeration In. 178

Equality. 280

Error dies. 132

Essays. 347

Estrangement. 280-1, 301

Eternal Life. 214

Eternal Love. 122

Eternal Punishment. 123

Eternity. 166

Ethics, Ancient. 207-9

Et in Arcadia Ego. 148

Eugenics. 247

Events Great, Cause Small. 161

“Everlasting Yea,” The. 83

Every Tale Told. 188

Evil chiefly Mental. 280

Evolution. 64-8, 189, 303-5, 306

Evolution, A Speculation Opposed to. xi, 303-5

Exaggeration. 178, 338

Examinations. 153-55, 207-8

Example to Others. 61, 351

Excuses for Drinking. 160

Exemplary Life. 268

Exiles, Highland. 198-9

Existence, Previous. 92, 203-4

Experience. 73, 149-50, 256, 280, 309

Eyes, Infants’, Solemnity of. 147

Faculties. 323

Fair Spectacle, A. 25

Faith. 165

Falsities, Rooted. 96

Fame. 85, 175

Familiarity destroys Romance, 280

Faust. 41

Fear and Death. 330

Fearlessness. vii, 257

Fear of Mrs. Grundy. 289

Fellow Feeling. 335

“Feast of Adonis, The.” 86

Few Wise. 146

Fickleness. 285-6

Fidelity. 221, 232

Fight On. 205

First Love. 325, 352

Fitzgerald’s Omar Khayyam. 268

Flowers. 7, 149, 169

Folly, Proof of Our. 314

Fool, Gravest Man a. 257

Fools, One makes Many. 146

Fool, Playing The. 322

Fooling the People. 306

Fools, Majority Are. 146

Fools, We are. 22

Foresight. 351

Forestalled. xii

Forethought. 172

Forgeries, Literary. 45, 231

Forget Me. 28

Forgiveness. 51, 135

Franchise, Women and The. 314

Fraud, The Worst. 229

Freaks of Nature. 325

Freedom. 1, 6, 80

“Free Trade” Fetish. 358

Friend and Foe. 107

“Friend of Humanity, The.” 223

Friends. 93

Friends, Breach Between. 301

Friends, Death of. 340

Friendship, Temporary. 107

Fugue. 13

Furnivall, Dr. 19

Future Life. 84, 127, 134, 204-5, 327-9, 346-8, 350

Future, The. 361

Gains. 195

Galton, Sir F. 247, 374-8

Game of Chance Clergy Favour. 91

Gem, The. 277

Genealogy. 247

Genius and Thought. 78

Genius, Prerogative, of. 78

Genius, The Greek. 290, 366, 374

Gentleman, The First. 133

German Illusions. 166

German, Sword, The. 3

German Teaching. 2

Germans Surpassed. 358

Gethsemane, Solitude Of. 332

Giant, Sleep as a Gentle. 115

Gifts, Man’s. 63

“Gipsy Child,” To a. 237

Gissing’s “Henry Ryecroft.” 292

Giving and Having. 188

Giving is Receiving. 146

Gladstone, W. E. 339

Glaucus the Sea God. 129

“Globe, Letty’s.” 327

Gluttony. 306

God. 1, 2, 128, 160, 197, 233, 260, 271

God ever Present. 197, 285, 331

God, Evolution of. 166

God, Forgiveness Of. 287

God, Forgotten. 1

God, Guidance of. 285

God, Living To. 261

God, Man Like. 275

God, Man’s Reflex. 128

God Watching. 2

Gods and Spectres. 144

Gods are Brethren. 97

Gods are Dumb. 111

Gods, Greek. 293, 381

Gods, The on the side of the Strongest. 49

God’s Rest. 285

Gods that Pity. 215

Good, Doing. 150, 182, 201, 228

Good in every Man. 259

Good Nature. 151

Good never Lost. 275

Gorham Case, The. 15, 16

Grace for a Child. 239

Gravest Man a Fool. 257

Gray’s Elegy. 109, 376

Great Man, The. 260

Great Men. 51

Greece, Foundations of. 289

Greece, Influence of. 289

Greek Anthology, The. 8-11, 306

Greek Civilization. 371

“Greek Genius, The.” by R. W. Livingstone. 290, 366-7, 374

Greek Glamour. 363-6

Greek Gods. 293

Greek Infanticide. 172-3

Greek, Incorrect Translation from The. 173, 292-3, 372-3

Greek Intellect. 289, 369

Greek Life. 381

Greek Plays. 371

Greek Poetry. 290

Greek Religion. 217-18, 366-8, 370-2

Greek Sense of Beauty. 379

Greek Sense of Colour. 380

Greek Sense of Humour. 365, 369

Greek Statesmen. 5, 375

Greek Statues and Temples. 380-81

Greek Vice. 369

Greek Virtues. 368

Greek Want of Humanity. 173-4

Greek Women. 86-90, 173

Greeks, Falsehood, Theft, etc. 366-7

Greeks and Equality. 5

Greeks, Ignorance of The. 293, 369-71

Greeks or Germans? 5, 367

Greeks, Shelley on the. 173, 289

Grief, Nation’s. 3

Grief, Dry-eyed and Silent. 12

Grief, Solitary. 332

Griffin, The. 311

Grocer, The Fraudulent. 282

Grown Up. 142

Grundy, Mrs. 289

Habit. 172

Haeckel. 65-8

Hafiz and Tamerlane. 338

Happiness. 83, 233

Harmony and Divinity. 108

Harrison, F. xi

Harrison, Jane. 292

Harvard University Men. 2

Harvest of Pain. 213, 263, 268

Harvests, The Two. 233

Head, Heart Rules The. 241

Heart, A Wounded. 162

Heart’s Compass. 324

Heaven. 84, 123, 358

Heaven alone Free. 264

Heaven and Hell. 123

Heaven, Browning’s. 204

Heaven, Emerson’s. 205

Heaven, Myers’. 205

Heaven Remembered. 243

Hebrides. 198

Hebrew Prophets. 134

Hegel’s Philosophy. 105

Helen of Troy. 270

Hell. 123-4

Hellenism. 364

Herbert’s Collection of Proverbs. 306

Herodotus. 173

Hero Worship. 323

Hidden, What Can’t Be. 96

High Failure, Low Success. 233

Higher Criticism, The. 344

“Higher Mountain, The.” 236

Highland Evictions. 198-9

Hilton, A. C. 50

History’s Record. 2

Hodgson, Richard. vii, ix, x, 207-9, 346

Hogg, James. 340

Home is Homely. 184

Home, Satan At. 184

Home Thoughts. 345

Hope. 33, 42, 139, 359, 361

Homer. 292

Horrors. 148

Human Life. 251

Human Personality. 151, 346

Human Settees. 287

Humanity. 96, 138, 267

Humanity, The Spirit of. 209

Humour, Sense of. 248, 365

Huxley, T. H. 64-6

Hymn. 240, 319

“Hymn to God the Father, A.” 61

Hypnotism. 151

Hysteria. 151

“I am Sick for Yesterday.” 333

Ideal City. 269

Ideal Ills. 280

Ideals. 156

Ideals dragged to Earth. 269

Ideas Outgrown. 179

Ideas Superseded. 272

Idleness. 108, 262

“Identity.” 130

Ills. 280

Illusions. 274

Imagination. 36-9, 146-7, 290, 357-8

Imagination aids Intellect. 357-8

Imagination, Characteristic of the English. 358

Imagination, Practical Utility of, The. 39, 356-8

“Imbuta.” 324

Immortality. 346

Immortality, Promise of. 317

Immortality, Song and. 11, 347

Imperfection, Essential to Life. 335

Impudence. 20

Inaction. 25

Independent Thinkers. 51, 54

Indexes, Want Of. 291

Industry, Satan’s. 137

Infant, Dead. 316

Infanticide. 172-74

Influence of undistinguished Lives. 333

Influence of Women. 242, 333, 354

Influence of Wordsworth. 176-8

Ingratitude, Public. 1

“In Memoriam.” 253

Innocence, Lost. 97

Insight. 323

Insomnia. 240

Inspiration. 10, 125, 214, 240

Insults, Emperors and. 338

Intellect and Morality. 323

Intention, Counts with God. 194

Interests, Conflicting. 282

Interests, Vested. 96

Intimacy and Indifference. 264

Inventors. 72

Invisible, Tidings of the. 90

Inquisition, The. 16

Irony. 183

Irrevocable. 97

Iscariot, Judas. 74

Isocrates. 202

Isolation. 265-66, 280-1, 301-2

I, What Am? 103

Jansenists, The. 349

Jennie Kissed Me. 278

“Jest Book, Death’s.” 305-6

Jester’s Plea, The. 289

Jesus, Logia Of. 331

Johnson, Dr., and the Scots. 196-7

Jonah and the Whale. 7

Judas Iscariot. 74-7

Judges, Competent. 132

Justice and Empire. 5

Justice and Money. 182-3

Justice and Power. 166

Justice of God, The. 287

Kaiser. 3, 338

Keats. 74

Kind, Make Haste to Be. 201

Kindred Souls, Failure to Recognise. 187

Kipling, Rudyard. 131-2

Know, What do the Wisest? 110

Knowledge. 101, 110-11

Knowledge, Obstacles To. 351

“Kritik of Practical Reason.” 350

“La Belle Dame Sans Merci.” 271

Labour, Loftiness of. 108

Labour, Uses of. 204

Ladder, Sorrows The. 263

Ladder, Vices as a. 262-3

“Lady’s ‘Yes’, The.” 153

Lamb, Charles and Mary. 159-60

“Lamb, The.” 115

Land Crabs. 163

Land, Silent The. 95

Laissez-Faire. 358

Laocoon, The. 380

Late, Too. 58

Latin, Pronunciation of. 19

Law, Court of, Satan’s Home. 148

Law, English. 181

Law, Money and. 182-3

Law Reform. 181-4

Law Making, Ballad Making Before. 352

Lead, The. 257

Ledgers, Men change Swords for. 1

“L’Envoi.” 244-6

Lése-majesté. 338

Let it be There. 62

“Letty’s Globe.” 327

Life. 13, 100, 114, 117-21, 152, 214, 227-8, 238-9, 251, 267-9, 310,
354, 360, 362

Life and Death. 250, 325

Life, Cruelty of. 148, 239

Life, is it Worth Living? 165

Life, Memories of a Previous. 91-2

Life, Perilous. 321

Life, Prized. 250

Life, Sadness of. 239

Life, Secret of. 117

Life, Short. 201

Life, Struggle. 260

Life, Sweet. 347

Life, Tragedies of. 274-5, 294

Life, Uncertain. 140

Light, a Point in the Darkness. 269