even of a single evil.  They are doing wisely and well now in declining to throw away the scabbard as long as there is hope that a determined front will awe the offender into submission: but the day may come when the scabbard must be thrown away; and God grant that they may have the courage to do it.

It is reported that our rulers have said, that English diplomacy can no longer recognise “nationalities,” but only existing “governments.”  God grant that they may see in time that the assertion of national life, as a spiritual and indefeasible existence, was for centuries the central idea of English policy; the idea by faith in which she delivered first herself, and then the Protestant nations of the Continent, successively from the yokes of Rome, of Spain, of France; and that they may reassert that most English of all truths again, let the apparent cost be what it may.

It is true, that this end will not be attained without what is called nowadays “a destruction of human life.”  But we have yet to learn (at least if the doctrines which I have tried to illustrate in this little book have any truth in them) whether shot or shell has the power of taking away human life; and to believe, if we believe our Bibles, that human life can only be destroyed by sin, and that all which is lost in battle is that animal life of which it is written, “Fear not those who can kill the body, and after that have no more that they can do: but I will forewarn you whom you shall fear; him who, after he has killed, has power to destroy both body and soul in hell.”  Let a man fear him, the destroying devil, and fear therefore cowardice, disloyalty, selfishness, sluggishness, which are his works, and to be utterly afraid of which is to be truly brave.  God grant that we of the clergy may remember this during the coming war, and instead of weakening the righteous courage and honour of our countrymen by instilling into them selfish and superstitious fears, and a theory of the future state which represents God, not as a saviour, but a tormentor, may boldly tell them that “He is not the God of the dead but of the living; for all live unto Him;” and that he who renders up his animal life as a worthless thing, in the cause of duty, commits his real and human life, his very soul and self, into the hands of a just and merciful Father, who has promised to leave no good deed unrewarded, and least of all that most noble deed, the dying like a man for the sake not merely of this land of England, but of the freedom and national life of half the world.

LECTURE I.
THE PTOLEMAIC ERA.

Before I begin to lecture upon the Physical and Metaphysical schools of Alexandria, it may be better, perhaps, to define the meaning of these two epithets.  Physical, we shall all agree, means that which belongs to φύσις; natura; nature, that which φύεται, nascitur, grows, by an organic life, and therefore decays again; which has a beginning, and therefore, I presume, an end.  And Metaphysical means that which we learn to think of after we think of nature; that which is supernatural, in fact, having neither beginning nor end, imperishable, immovable, and eternal, which does not become, but always is.  These, at least, are the wisest definitions of these two terms for us just now; for they are those which were received by the whole Alexandrian school, even by those commentators who say that Aristotle, the inventor of the term Metaphysics, named his treatise so only on account of its following in philosophic sequence his book on Physics.

But, according to these definitions, the whole history of Alexandria might be to us, from one point of view, a physical school; for Alexandria, its society and its philosophy, were born, and grew, and fed, and reached their vigour, and had their old age, their death, even as a plant or an animal has; and after they were dead and dissolved, the atoms of them formed food for new creations, entered into new organisations, just as the atoms of a dead plant or animal might do.  Was Alexandria then, from beginning to end, merely a natural and physical phenomenon?

It may have been.  And yet we cannot deny that Alexandria was also a metaphysical phenomenon, vast and deep enough; seeing that it held for some eighteen hundred years a population of several hundred thousand souls; each of whom, at least according to the Alexandrian philosophy, stood in a very intimate relation to those metaphysic things which are imperishable and immovable and eternal, and indeed, contained them more or less, each man, woman, and child of them in themselves; having wills, reasons, consciences, affections, relations to each other; being parents, children, helpmates, bound together by laws concerning right and wrong, and numberless other unseen and spiritual relations.

Surely such a body was not merely natural, any more than any other nation, society, or scientific school, made up of men and of the spirits, thoughts, affections of men.  It, like them, was surely spiritual; and could be only living and healthy, in as far as it was in harmony with certain spiritual, unseen, and everlasting laws of God; perhaps, as certain Alexandrian philosophers would have held, in as far as it was a pattern of that ideal constitution and polity after which man was created, the city of God which is eternal in the Heavens.  If so, may we not suspect of this Alexandria that it was its own fault if it became a merely physical phenomenon; and that it stooped to become a part of nature, and took its place among the things which are born to die, only by breaking the law which God had appointed for it; so fulfilling, in its own case, St. Paul’s great words, that death entered into the world by sin, and that sin is the transgression of the law?

Be that as it may, there must have been metaphysic enough to be learnt in that, or any city of three hundred thousand inhabitants, even though it had never contained lecture-room or philosopher’s chair, and had never heard the names of Aristotle and Plato.  Metaphysic enough, indeed, to be learnt there, could we but enter into the heart of even the most brutish negro slave who ever was brought down the Nile out of the desert by Nubian merchants, to build piers and docks in whose commerce he did not share, temples whose worship he did not comprehend, libraries and theatres whose learning and civilisation were to him as much a sealed book as they were to his countryman, and fellow-slave, and only friend, the ape.  There was metaphysic enough in him truly, and things eternal and immutable, though his dark-skinned descendants were three hundred years in discovering the fact, and in proving it satisfactorily to all mankind for ever.  You must pardon me if I seem obscure; I cannot help looking at the question with a somewhat Alexandrian eye, and talking of the poor negro dock-worker as certain Alexandrian philosophers would have talked, of whom I shall have to speak hereafter.

I should have been glad, therefore, had time permitted me, instead of confining myself strictly to what are now called “the physic and metaphysic schools” of Alexandria, to have tried as well as I could to make you understand how the whole vast phenomenon grew up, and supported a peculiar life of its own, for fifteen hundred years and more, and was felt to be the third, perhaps the second city of the known world, and one so important to the great world-tyrant, the Cæsar of Rome, that no Roman of distinction was ever sent there as prefect, but the Alexandrian national vanity and pride of race was allowed to the last to pet itself by having its tyrant chosen from its own people.

But, though this cannot be, we may find human elements enough in the schools of Alexandria, strictly so called, to interest us for a few evenings; for these schools were schools of men; what was discovered and taught was discovered and taught by men, and not by thinking-machines; and whether they would have been inclined to