If the value of man’s life on earth is to be measured in dollars and miles and horse-power, ancient Greece must count as a poverty-stricken and a minute territory; its engines and implements were nearer to the spear and bow of the savage than to our own telegraph and aeroplane. Even if we neglect merely material things and take as our standard the actual achievements of the race in conduct and in knowledge, the average clerk who goes to town daily, idly glancing at his morning newspaper, is probably a better behaved and infinitely better informed person than the average Athenian who sat spellbound at the tragedies of Aeschylus. It is only by the standard of the spirit, to which the thing achieved is little and the quality of mind that achieved it much, which cares less for the sum of knowledge attained than for the love of knowledge, less for much good policing than for one free act of heroism, that the great age of Greece can be judged as something extraordinary and unique in value.
By this standard, if it is a legitimate and reasonable one to apply, we shall be able to understand why classical Greek literature was the basis of education throughout all later antiquity; why its re-discovery, however fragmentary and however imperfectly understood, was able to intoxicate the keenest minds of Europe and constitute a kind of spiritual ‘Re-birth’, and how its further and further exploration may be still a task worth men’s spending their lives upon and capable of giving mankind guidance as well as inspiration.
But is such a standard legitimate and reasonable? We shall gain nothing by unanalysed phrases. But I think surely it is merely the natural standard of any philosophical historian. Suppose it is argued that an average optician at the present day knows more optics than Roger Bacon, the inventor of spectacles; suppose it is argued that therefore he is, as far as optics go, a greater man, and that Roger Bacon has nothing to teach us; what is the answer? It is, I suppose, that Roger Bacon, receiving a certain amount of knowledge from his teachers, had that in him which turned it to unsuspected directions and made it immensely greater and more fruitful. The average optician has probably added a little to what he was taught, but not much, and has doubtless forgotten or confused a good deal. So that, if by studying Roger Bacon’s life or his books we could get into touch with his mind and acquire some of that special moving and inspiring quality of his, it would help us far more than would the mere knowledge of the optician.
This truth is no doubt hard to see in the case of purely technical science; in books of wider range, such as Darwin’s for instance, it is easy for any reader to feel the presence of a really great mind, producing inspiration of a different sort from that of the most excellent up-to-date examination text-book. In philosophy, religion, poetry, and the highest kinds of art, the greatness of the author’s mind seems as a rule to be all that matters; one almost ignores the date at which he worked. This is because in technical sciences the element of mere fact, or mere knowledge, is so enormous, the elements of imagination, character, and the like so very small. Hence, books on science, in a progressive age, very quickly become ‘out of date’, and each new edition usually supersedes the last. It is the rarest thing for a work of science to survive as a text-book more than ten years or so. Newton’s Principia is almost an isolated instance among modern writings.
Yet there are some few such books. Up till about the year 1900 the elements of geometry were regularly taught, throughout Europe, in a text-book written by a Greek called Eucleides in the fourth or third century B. C.[1] That text-book lasted over two thousand years. Now, of course, people have discovered a number of faults in Euclid, but it has taken them all that time to do it.
Again, I knew an old gentleman who told me that, at a good English school in the early nineteenth century, he had been taught the principles of grammar out of a writer called Dionysius Thrax, or Denis of Thrace. Denis was a Greek of the first century B. C., who made or carried out the remarkable discovery that there was such a thing as a science of grammar, i. e. that men in their daily speech were unconsciously obeying an extraordinarily subtle and intricate body of laws, which were capable of being studied and reduced to order. Denis did not make the whole discovery himself; he was led to it by his master Aristarchus and others. And his book had been re-edited several times in the nineteen-hundred odd years before this old gentleman was taught it.
To take a third case: all through later antiquity and the middle ages the science of medicine was based on the writings of two ancient doctors, Hippocrates and Galen. Galen was a Greek who lived at Rome in the early Empire, Hippocrates a Greek who lived at the island of Cos in the fifth century B. C. A great part of the history of modern medicine is a story of emancipation from the dead hand of these great ancients. But one little treatise attributed to Hippocrates was in active use in the training of medical students in my own day in Scotland and is still in use in some American Universities. It was the Oath taken by medical students in the classic age of Greece when they solemnly faced the duties of their profession. The disciple swore to honour and obey his teacher and care for his children if ever they were in need; always to help his patients to the best of his power; never to use or profess to use magic or charms or any supernatural means; never to supply poison or perform illegal operations; never to abuse the special position of intimacy which a doctor naturally obtains in a sick house, but always on entering to remember that he goes as a friend and helper to every individual in it.
We have given up that oath now: I suppose we do not believe so much in the value of oaths. But the man who first drew up that oath did a great deed. He realized and defined the meaning of his high calling in words which doctors of unknown tongues and undiscovered countries accepted from him and felt to express their aims for well over two thousand years.
Now what do I want to illustrate by these three instances? The rapidity with which we are now at last throwing off the last vestiges of the yoke of Greece? No, not that. I want to point out that even in the realm of science, where progress is so swift and books so short-lived, the Greeks of the great age had such genius and vitality that their books lived in a way that no others have lived. Let us get away from the thought of Euclid as an inky and imperfect English school-book, to that ancient Eucleides who, with exceedingly few books but a large table of sand let into the floor, planned and discovered and put together and re-shaped the first laws of geometry, till at last he had written one of the great simple books of the world, a book which should stand a pillar and beacon to mankind long after all the political world that Eucleides knew had been swept away and the kings he served were conquered by the Romans, and the Romans in course of time conquered by the barbarians, and the barbarians themselves, with much labour and reluctance, partly by means of Eucleides’ book, eventually educated; so that at last, in our own day, they can manage to learn their geometry without it. The time has come for Euclid to be superseded; let him go. He has surely held the torch for mankind long enough; and books of science are born to be superseded. What I want to suggest is that the same extraordinary vitality of mind which made Hippocrates and Euclid and even Denis of Thrace last their two thousand years, was also put by the Greeks of the great age into those activities which are, for the most part at any rate, not perishable or progressive but eternal.
This is a simple point, but it is so important that we must dwell on it for a moment. If we read an old treatise on medicine or mechanics, we may admire it and feel it a work of genius, but we also feel that it is obsolete: its work is over; we have got beyond it. But when we read Homer or Aeschylus, if once we have the power to admire and understand their writing, we do not for the most part have any feeling of having got beyond them. We have done so no doubt in all kinds of minor things, in general knowledge, in details of technique, in civilization and the like; but hardly any sensible person ever imagines that he has got beyond their essential quality, the quality that has made them great.