tions the new-lit fires of the human intelligence were to be seriously banked down by this by-product.
Right thinking is necessarily an open process, and the only science and history of full value to men consist of what is generally and clearly known; this is surely a platitude, but we have still to discover how to preserve our centres of philosophy and research from the caking and darkening accumulations of narrow and dingy-spirited specialists. We have still to ensure that a man of learning shall be none the less a man of affairs, and that all that can be thought and known is kept plainly, honestly, and easily available to the ordinary men and women who are the substance of mankind.
At first the mental activities of Alexandria centred upon the Museum, and were mainly scientific. Philosophy, which in a more vigorous age had been a doctrine of power over self and the material world, without abandoning these pretensions, became in reality a doctrine of secret consolation. The stimulant changed into an opiate. The philosopher let the world, as the vulgar say, rip, the world of which he was a part, and consoled himself by saying in very beautiful and elaborate forms that the world was illusion and that there was in him something quintessential and sublime, outside and above the world. Athens, politically insignificant, but still a great and crowded mart throughout the fourth century, decaying almost imperceptibly so far as outer seeming went, and treated with a strange respect that was half contempt by all the warring powers and adventurers of the world, was the fitting centre of such philosophical teaching. It was quite a couple of centuries before the schools of Alexandria became as important in philosophical discussion.
But of Philo the Jew in the first century A.D., and of Plotinus in the third, interesting as the thought and influence of these men were, the scale of this outline will not permit us to treat.
If Alexandria was late to develop a distinctive philosophy, she was early prominent as a great factory and exchange of religious ideas.
- See Ferguson's Hellenistic Athens.