antipathy, personal knowledge and direct authenticity. But, as a rule, we may say the study of ancient classical History lies within a confined area, every manuscript, every inscription, every coin, and every map of which has long been known, into which rash speculation never ventures without having cause for bitter repentance, and in which anything like a new discovery, such as the recent finds at Troy and Mycenæ, is so very new, that when it does come to pass no one knows what to make of it. The very definiteness of all connected with this study makes it, for educational purposes, an incomparable discipline. As a study of knowledge for its own sake, as a field of discovery and profitable speculation, as a department in which the sum of human knowledge is likely to be largely increased, I confess I think that it promises perhaps less than the study of later History. As a ground for fresh and remunerative exploration, I am sure it is still less promising.
To return, however, to the original sources. We all know how large a debt modern and medieval History owes to the ecclesiastical writers. From the very beginning of the middle ages, Annals, Chronicles, and Histories poured in comparative abundance from the religious houses of England and the Continent, records which serve to check and correct one another at almost every turn, and which, for some of the more dramatic incidents of History, enable us to reconstruct a picture of the event, viewed by different minds from different points and in different lights, in a perfection which has no parallel at all in ancient history. Such, for instance, is the picture of the life and death of Becket; some great scenes in the life of Simon de Montfort; some portions of the history of the Norman Conquest. I mention these, not only because they are well known, but because they lie within the region for our knowledge of which we are altogether indebted to ecclesiastical writers. Now these ecclesiastical writers have for the most part two great points of interest in the direction of research. All, or almost all, are members of religious houses, and all are members of a great fraternity in close and direct correspondence. The annalist is the annalist of his
