[Sidenote: Origin of Greek philosophy.]

In Chapter II. I have described the origin and decline of Greek Mythology; in this, I am to relate the first European attempt at philosophizing. The Ionian systems spring directly out of the contemporary religious opinions, and appear as a phase in Greek comparative theology.

[Sidenote: Its imperfections.]

Contrasted with the psychical condition of India, we cannot but be struck with the feebleness of these first European efforts. They correspond to that period in which the mind has shaken off its ideas of sorcery, but has not advanced beyond geocentral and anthropocentral conceptions. As is uniformly observed, as soon as man has collected what he considers to be trustworthy data, he forthwith applies them to a cosmogony, and develops pseudo-scientific systems. It is not until a later period that he awakens to the suspicion that we have no absolute knowledge of truth.

The reader, who might, perhaps, be repelled by the apparent worthlessness of the succession of Greek opinions now to be described, will find them a.s.sume an interest, if considered in the aggregate, or viewed as a series of steps or stages of European approach to conclusions long before arrived at in Egypt and India. Far in advance of anything that Greece can offer, the intellectual history of India furnishes systems at once consistent and imposing--systems not remaining useless speculations, but becoming inwoven in social life.

[Sidenote: Commences in Asia Minor.]

Greek philosophy is considered as having originated with Thales, who, though of Phoenician descent, was born at Miletus, a Greek colony in Asia Minor, about B.C. 640. At that time, as related in the last chapter, the Egyptian ports had been opened to foreigners by Psammetichus. In the civil war which that monarch had been waging with his colleagues, he owed his success to Ionian and other Greek mercenaries whom he had employed; but, though proving victor in the contest, his political position was such as to compel him to depart from the maxims followed in his country for so many thousand years, and to permit foreigners to have access to it. Hitherto the Europeans had been only known to the Egyptians as pirates and cannibals.

[Sidenote: Doctrine of Thales]

[Sidenote: is derived from Egypt.]

[Sidenote: Importance of water in Egypt.]

From the doctrine of Thales, it may be inferred that, though he had visited Egypt, he had never been in communication with its sources of learning, but had merely mingled among the vulgar, from whom he had gathered the popular notion that the first principle is water. The state of things in Egypt suggests that this primitive dogma of European philosophy was a popular notion in that country. With but little care on the part of men the fertilizing Nile-water yielded those abundant crops which made Egypt the granary of the Old World. It might therefore be said, both philosophically and facetiously, that the first principle of all things is water. The harvests depended on it, and, through them, animals and man. The government of the country was supported by it, for the financial system was founded on a tax paid by the proprietors of the land for the use of the public sluices and aqueducts. There was not a peasant to whom it was not apparent that water is the first principle of all things, even of taxation; and, since it was not only necessary to survey lands to ascertain the surface that had been irrigated, but to redetermine their boundaries after the subsidence of the flood, even the scribes and surveyors might concede that geometry itself was indebted for its origin to water.

[Sidenote: Thales a.s.serts that water is the first principle.]

If, therefore, in any part of the Old World, this doctrine had both a vulgar and a philosophical significance, that country was Egypt. We may picture to ourselves the inquisitive but ill-instructed Thales carried in some pirate-ship or trading-bark to the mysterious Nile, respecting which Ionia was full of legends and myths. He saw the aqueducts, ca.n.a.ls, flood-gates, the great Lake Moeris, dug by the hand of man as many ages before his day as have elapsed from his day to ours; he saw on all sides the adoration paid to the river, for it had actually become deified; he learned from the vulgar, with whom alone he came in contact, their universal belief that all things arise from water--from the vulgar alone, for, had he ever been taught by the priests, we should have found traces in his system of the doctrines of emanation, transmigration, and absorption, which were imported into Greece in later times. We may interpret the story of Thales on the principles which would apply in the case of some intelligent Indian who should find his way to the outposts of a civilized country. Imperfectly acquainted with the language, and coming in contact with the lower cla.s.s alone, he might learn their vulgar philosophy, and carry back the fancied treasure to his home.

As to the profound meaning which some have been disposed to extract from the dogma of Thales, we shall, perhaps, be warranted in rejecting it altogether. It has been affirmed that he attempted to concentrate all supernatural powers in one; to reduce all possible agents to unity; in short, out of polytheism to bring forth monotheism; to determine the invariable in the variable; and to ascertain the beginning of things: that he observed how infinite is the sea; how necessary moisture is to growth; nay, even how essential it was to the well-being of himself; "that without moisture his own body would not have been what it was, but a dry husk falling to pieces." Nor can we adopt the opinion that the intention of Thales was to establish a coincidence between philosophy and the popular theology as delivered by Hesiod, who affirms that Ocea.n.u.s is one of the parent-G.o.ds of Nature. The imputation of irreligion made against him shows at what an early period the antagonism of polytheism and scientific inquiry was recognized. But it is possible to believe that all things are formed out of one primordial substance, without denying the existence of a creative power. Or, to use the Indian ill.u.s.tration, the clay may not be the potter.

[Sidenote: Other doctrines of Thales.]

Thales is said to have predicted the solar eclipse which terminated a battle between the Medes and Lydians, but it has been suggestively remarked that it is not stated that he predicted the day on which it should occur. He had an idea that warmth originates from or is nourished by humidity, and that even the sun and stars derived their aliment out of the sea at the time of their rising and setting. Indeed, he regarded them as living beings; obtaining an argument from the phenomena of amber and the magnet, supposed by him to possess a living soul, because they have a moving force. Moreover, he taught that the whole world is an insouled thing, and that it is full of daemons. Thales had, therefore, not completely pa.s.sed out of the stage of sorcery.

His system obtained importance not only from its own plausibility, but because it was introduced under favourable auspices and at a favourable time. It came into Asia Minor as a portion of the wisdom of Egypt, and therefore with a prestige sufficient to a.s.sure for it an attentive reception. But this would have been of little avail had not the mental culture of Ionia been advanced to a degree suitable for offering to it conditions of development. Under such circ.u.mstances the Egyptian dogma formed the starting-point for a special method of philosophizing.

[Sidenote: They const.i.tute the starting-point of Ionian philosophy.]

The manner in which that development took place ill.u.s.trates the vigour of the Grecian mind. In Egypt a doctrine might exist for thousands of years, protected by its mere antiquity from controversy or even examination, and hence sink with the lapse of time into an ineffectual and lifeless state; but the same doctrine brought into a young community full of activity would quickly be made productive and yield new results.

As seeds taken from the coffins of mummies, wherein they have been shut up for thousands of years, when placed under circ.u.mstances favourable for development in a rich soil, and supplied with moisture, have forthwith, even in our own times, germinated, borne flowers, and matured new seeds, so the rude philosophy of Thales pa.s.sed through a like development. Its tendency is shown in the attempt it at once made to describe the universe, even before the parts thereof had been determined.

[Sidenote: Anaximenes a.s.serts that air is the first principle.]

[Sidenote: It is also the soul.]

[Sidenote: The air is G.o.d.]

But it is not alone the water or ocean that seems to be infinite, and capable of furnishing a supply for the origin of all other things. The air, also, appears to reach as far as the stars. On it, as Anaximenes of Miletus remarks, "the very earth itself floats like a broad leaf."

Accordingly, this Ionian, stimulated doubtless by the hope of sharing in or succeeding to the celebrity that Thales had enjoyed for a century, proposed to subst.i.tute for water, as the primitive source of things, atmospheric air. And, in truth, there seem to be reasons for bestowing upon it such a pre-eminence. To those who have not looked closely into the matter, it would appear that water itself is generated from it, as when clouds are formed, and from them rain-drops, and springs, and fountains, and rivers, and even the sea. He also attributes infinity to it, a dogma scarcely requiring any exercise of the imagination, but being rather the expression of an ostensible fact; for who, when he looks upward, can discern the boundary of the atmosphere. Anaximenes also held that even the human soul itself is nothing but air, since life consists in inhaling and exhaling it, and ceases as soon as that process stops. He taught also that warmth and cold arise from mere rarefaction and condensation, and gave as a proof the fact that when we breathe with the lips drawn together the air is cold, but it becomes warm when we breathe through the widely-opened mouth. Hence he concluded that, with a sufficient rarefaction, air might turn into fire, and that this probably was the origin of the sun and stars, blazing comets, and other meteors; but if by chance it should undergo condensation, it would turn into wind and clouds, or, if that operation should be still more increased, into water, snow, hail, and, at last, even into earth itself.

And since it is seen from the results of breathing that the air is a life-giving principle to man, nay, even is actually his soul, it would appear to be a just inference that the infinite air is G.o.d and that the G.o.ds and G.o.ddesses have sprung from it.

Such was the philosophy of Anaximenes. It was the beginning of that stimulation of activity by rival schools which played so distinguished a part in the Greek intellectual movement. Its superiority over the doctrine of Thales evidently consists in this, that it not only a.s.signs a primitive substance, but even undertakes to show by observation and experiment how others arise from it, and transformations occur. As to the discovery of the obliquity of the ecliptic by the aid of a gnomon attributed to Anaximenes, it was merely a boast of his vainglorious countrymen, and altogether beyond the scientific grasp of one who had no more exact idea of the nature of the earth than that it was "like a broad leaf floating in the air."

[Sidenote: Diogenes a.s.serts that air is the soul of the world.]

The doctrines of Anaximenes received a very important development in the hands of Diogenes of Apollonia, who a.s.serted that all things originate from one essence, which, undergoing continual changes, becoming different at different times, turns back again to the same state. He regarded the entire world as a living being, spontaneously evolving and transforming itself, and agreed with Anaximenes that the soul of man is nothing but air, as is also the soul of the world. From this it follows that the air must be eternal, imperishable, and endowed with consciousness. "It knows much; for without reason it would be impossible for all to be arranged so duly and proportionately as that all should maintain its fitting measure, winter and summer, night and day, the rain, the wind, and fair weather; and whatever object we consider will be found to have been ordered in the best and most beautiful manner possible." "But that which has knowledge is that which men call air; it is it that regulates and governs all, and hence it is the use of air to pervade all, and to dispose all, and to be in all, for there is nothing that has not part in it."

[Sidenote: Difficulty of rising above fetichism.]

[Sidenote: Astronomy and chemistry have pa.s.sed beyond the fetich stage.]

The early cultivator of philosophy emerges with difficulty from fetichism. The harmony observed among the parts of the world is easily explained on the hypothesis of a spiritual principle residing in things, and arranging them by its intelligent volition. It is not at once that he rises to the conception that all this beauty and harmony are due to the operation of law. We are so p.r.o.ne to judge of the process of external things from the modes of our own personal experience, our acts being determined by the exercise of our wills, that it is with difficulty we disentangle ourselves from such notions in the explanation of natural phenomena. Fetichism may be observed in the infancy of many of the natural sciences. Thus the electrical power of amber was imputed to a soul residing in that substance, a similar explanation being also given of the control of the magnet over iron. The movements of the planetary bodies, Mercury, Venus, Mars, were attributed to an intelligent principle residing in each, guiding and controlling the motions, and ordering all things for the best. It was an epoch in the history of the human mind when astronomy set an example to all other sciences of shaking off its fetichism, and showing that the intricate movements of the heavenly bodies are all capable not only of being explained, but even foretold, if once was admitted the existence of a simple, yet universal, invariable, and eternal law.

Not without difficulty do men perceive that there is nothing inconsistent between invariable law and endlessly varying phenomena, and that it is a more n.o.ble view of the government of this world to impute its order to a penetrating primitive wisdom, which could foresee consequences throughout a future eternity, and provide for them in the original plan at the outset, than to invoke the perpetual intervention of an ever-acting spiritual agency for the purpose of warding off misfortunes that might happen, and setting things to rights. Chemistry furnishes us with a striking example--an example very opportune in the case we are considering--of the doctrine of Diogenes of Apollonia, that the air is actually a spiritual being; for, on the discovery of several of the gases by the earlier experimenters, they were not only regarded as of a spiritual nature, but actually received the name under which they pa.s.s to this day, gheist or gas, from a belief that they were ghosts. If a labourer descended into a well and was suffocated, as if struck dead by some invisible hand; if a lamp lowered down burnt for a few moments with a lurid flame, and was then extinguished; if, in a coal mine, when the unwary workman exposed a light, on a sudden the place was filled with flashing flames and thundering explosions, tearing down the rocks and destroying every living thing in the way, often, too, without leaving on the dead any marks of violence; what better explanation could be given of such catastrophes than to impute them to some supernatural agent? Nor was there any want, in those times, of well-authenticated stories of unearthly faces and forms seen in such solitudes.

[Sidenote: Origin of psychology.]

The modification made by Diogenes in the theory of Anaximenes, by converting it from a physical into a psychological system, is important, as marking the beginning of the special philosophy of Greece. The investigation of the intellectual development of the universe led the Greeks to the study of the intellect itself. In his special doctrine, Diogenes imputed the changeability of the air to its mobility; a property in which he thought it excelled all other substances, because it is among the rarest or thinnest of the elements. It is, however, said by some, who are disposed to transcendentalize his doctrine, that he did not mean the common atmospheric air, but something more attenuated and warm; and since, in its purest state, it const.i.tutes the most perfect intellect, inferior degrees of reason must be owing to an increase of its density and moisture. Upon such a principle, the whole earth is animated by the breath of life; the souls of brutes, which differ from one another so much in intelligence, are only air in its various conditions of moisture and warmth. He explained the production of the world through condensation of the earth from air by cold, the warmth rising upward and forming the sun; in the stars he thought he recognized the respiratory organs of the world. From the preponderance of moist air in the const.i.tution of brutes, he inferred that they are like the insane, incapable of thought, for thickness of the air impedes respiration, and therefore quick apprehension. From the fact that plants have no cavities wherein to receive the air, and are altogether unintelligent, he was led to the principle that the thinking power of man arises from the flowing of that substance throughout the body in the blood. He also explained the superior intelligence of men from their breathing a purer air than the beasts, which carry their nostrils near the ground. In these crude and puerile speculations we have the beginning of mental philosophy.

[Sidenote: Modern discoveries as to the relations of the air.]

[Sidenote: Inter-dependence of animals and plants.]

[Sidenote: Agency of the sun.]

I cannot dismiss the system of the Apollonian without setting in contrast with it the discoveries of modern science respecting the relations of the air. Toward the world of life it stands in a position of wonderful interest. Decomposed into its const.i.tuents by the skill of chemistry, it is no longer looked upon as a h.o.m.ogeneous body; its ingredients have not only been separated, but the functions they discharge have been ascertained. From one of these, carbonic acid, all the various forms of plants arise; that substance being decomposed by the rays of the sun, and furnishing to vegetables carbon, their chief solid ingredient. All those beautifully diversified organic productions, from the mosses of the icy regions to the palms characteristic of the landscapes of the tropics--all those we cast away as worthless weeds, and those for the obtaining of which we expend the sweat of our brow--all, without any exception, are obtained from the atmosphere by the influence of the sun. And since without plants the life of animals could not be maintained, they const.i.tute the means by which the aerial material, vivified, as it may be said, by the rays of the sun, is conveyed even into the composition of man himself. As food, they serve to repair the waste of the body necessarily occasioned in the acts of moving and thinking. For a time, therefore, these ingredients, once a part of the structure of plants, enter as essential const.i.tuents in the structure of animals. Yet it is only in a momentary way, for the essential condition of animal activity is that there shall be unceasing interst.i.tial death; not a finger can be lifted without the waste of muscular material; not a thought arise without the destruction of cerebral substance. From the animal system the products of decay are forthwith removed, often by mechanisms of the most exquisite construction; but their uses are not ended, for sooner or later they find their way back again into the air, and again serve for the origination of plants. It is needless to trace these changes in all their details; the same order or cycle of progress holds good for the water, the ammonia; they pa.s.s from the inorganic to the living state, and back to the inorganic again; now the same particle is found in the air next aiding in the composition of a plant, then in the body of an animal, and back in the air once more. In this perpetual revolution material particles run, the dominating influence determining and controlling their movement being in that great centre of our system, the sun. From him, in the summer days, plants receive, and, as it were, store up that warmth which, at a subsequent time, is to reappear in the glow of health of man, or to be rekindled in the blush of shame, or to consume in the burning fever. Nor is there any limit of time. The heat we derive from the combustion of stubble came from the sun as it were only yesterday; but that with which we moderate the rigour of winter when we burn anthracite or bituminous coal was also derived from the same source in the ultra-tropical climate of the secondary times, perhaps a thousand centuries ago.

In such perpetually recurring cycles are the movements of material things accomplished, and all takes place under the dominion of invariable law. The air is the source whence all organisms have come; it is the receptacle to which they all return. Its parts are awakened into life, not by the influence of any terrestrial agency or principle concealed in itself, as Diogenes supposed, but by a star which is ninety millions of miles distant, the source, direct or indirect, of every terrestrial movement, and the dispenser of light and life.

[Sidenote: Herac.l.i.tus a.s.serts that fire is the first principle.]

[Sidenote: The fict.i.tious permanence of successive forms.]

To Thales and Diogenes, whose primordial elements were water and air respectively, we must add Herac.l.i.tus of Ephesus, who maintained that the first principle is fire. He ill.u.s.trated the tendency which Greek philosophy had already a.s.sumed of opposition to Polytheism and the idolatrous practices of the age. It is said that in his work, ethical, political, physical, and theological subjects were so confused, and so great was the difficulty of understanding his meaning, that he obtained the surname of "the Obscure." In this respect he has had among modern metaphysicians many successors. He founds his system, however, upon the simple axiom that "all is convertible into fire, and fire into all."

Perhaps by the term fire he understood what is at present meant by heat, for he expressly says that he does not mean flame, but something merely dry and warm. He considered that this principle is in a state of perpetual activity, forming and absorbing every individual thing. He says, "All is, and is not; for though it does in truth come into being, yet it forthwith ceases to be." "No one has ever been twice on the same stream, for different waters are constantly flowing down. It dissipates its waters and gathers them again; it approaches and recedes, overflows and fails." And to teach us that we ourselves are changing and have changed, he says, "On the same stream we embark and embark not, we are and we are not." By such ill.u.s.trations he implies that life is only an unceasing motion, and we cannot fail to remark that the Greek turn of thought is fast following that of the Hindu.

But Herac.l.i.tus totally fails to free himself from local conceptions. He speaks of the motion of the primordial principle in the upward and downward directions, in the higher and lower regions. He says that the chief acc.u.mulation thereof is above, and the chief deficiency below: and hence he regards the soul of a man as a portion of fire migrated from heaven. He carries his ideas of the transitory nature of all phenomena to their last consequences, and ill.u.s.trates the n.o.ble doctrine that all which appears to us to be permanent is only a regulated and self-renewing concurrence of similar and opposite motions by such extravagances as that the sun is daily destroyed and renewed.

[Sidenote: Physical and physiological doctrines of Herac.l.i.tus.]

In the midst of many wild physical statements many true axioms are delivered. "All is ordered by reason and intelligence, though all is subject to Fate." Already he perceived what the metaphysicians of our own times are ill.u.s.trating, that "man's mind can produce no certain knowledge from its own interior resources alone." He regarded the organs of sense as being the channels through which the outer life of the world, and therewith truth, enters into the mind, and that in sleep, when the organs of sense are closed, we are shut out from all communion with the surrounding universal spirit. In his view every thing is animated and insouled, but to different degrees, organic objects being most completely or perfectly so. His astronomy may be antic.i.p.ated from what has been said respecting the sun, which he moreover regarded as being scarcely more than a foot in diameter, and, like all other celestial objects, a mere meteor. His moral system was altogether based upon the physical, the fundamental dogma being the excellence of fire.

Thus he accounted for the imbecility of the drunkard by his having a moist soul, and drew the inference that a warm or dry soul is the wisest and best; with justifiable patriotism a.s.serting that the n.o.blest souls must belong to a climate that is dry, intending thereby to indicate that Greece is man's fittest and truest country. There can be no doubt that in Herac.l.i.tus there is a strong tendency to the doctrine of a soul of the world. If the divinity is undistinguishable from heat, whither can we go to escape its influences? And in the restless activity and incessant changes it produces in every thing within our reach, do we not recognize the tokens of the illimitable and unshackled?

[Sidenote: The puerility of Ionian philosophy.]

I have lingered on the chief features of the early Greek philosophy as exhibited in the physical school of Ionia. They serve to impress upon us its intrinsic imperfection. It is a mixture of the physical, metaphysical, and mystical which, upon the whole, has no other value than this, that it shows how feeble were the beginnings of our knowledge--that we commenced with the importation of a few vulgar errors from Egypt. In presence of the utilitarian philosophy of that country and the theology of India, how vain and even childish are these germs of science in Greece! Yet this very imperfection is not without its use, since it warns us of the inferior position in which we stand as respects the time of our civilization when compared with those ancient states, and teaches us to reject the a.s.sertion which so many European scholars have wearied themselves in establishing, that Greece led the way to all human knowledge of any value. Above all, it impresses upon us more appropriate, because more humble views of our present attainments and position, and gives us to understand that other races of men not only preceded us in intellectual culture, but have equalled, and perhaps surpa.s.sed every thing that we have yet done in mental philosophy.

[Sidenote: Anaximander's doctrine of the Infinite.]

[Sidenote: Origin of cosmogony.]