Then it is said, Is not Christ God? Yes, He is, but in His own sense, not in the Jewish nor in the Greek sense, nor in the sense which so many Christians attach to that article of their faith. Christ's teaching is that we are of God, that there is in us something divine, that we are nothing if we are not that. He also teaches that through our own fault we are now widely separated from God, as a son may be entirely separated and alienated from his father. But God is a perfect and loving Father--He knows that we can be weak, and yet be good, and when His lost sons return to Him He receives them and forgives them as only a father can forgive. Let us bestow all praise and glory on Christ as the best son of God. Let us feel how unworthy we are to be called His brothers, and the children of God, but let us not lose Christ, and lose our Father whom He came to show us, by exalting Jesus beyond the place which He claimed Himself. Christ never calls Himself the Father, He speaks of His Father with love, but always with humility and reverence. All attempts to find in human language a better expression than that of son have failed. Theologians and philosophers have tried in vain to define more accurately the relation of Christ to the Father, of man to God. They have called Christ another person of the Godhead. Is that better than Christ's own simple human language, I go to my Father?
Unter allen Volkerschaften haben die Griechen den Traum des Lebens am schonsten getraumt=--Of all peoples the Greek has dreamt most enchantingly the dream of life.
An quidquid stultius, quam quos singulos contemnas, eos aliquid putare esse universos?=--Can there be any greater folly than the respect you pay to men collectively when you despise them individually? _Cic._ [Greek: Anthropos on tout' isthi kai memnes' aei]--Being a man, know and remember always that thou art one. _Philemon Comicus._ [Greek: Anthropos physei zoon politikon]--Man is by nature an animal meant for civic life.
To assume that every word, every letter, every parable, every figure was whispered to the authors of the Gospels, is certainly an absurdity, and rests only on human ... authority. But the true revelation, the real truth, as it was already anticipated by the Greek philosophers, slowly accepted by Jews, like Philo and the contemporaries of Jesus, taught by men like Clement and Origen in the ancient Greek Church, and, in fine, realised in the life of Jesus, and sealed by His death, is no absurdity: it is for every thinking Christian the eternal life, or the Kingdom of God on earth, which Jesus wished to establish, and in part did establish. To become a citizen of this Kingdom is the highest that man can attain, but it is not attained merely through baptism and confirmation; it must be gained in earnest spiritual conflict.
If immortality is meant for no more than a continuance of existence, if by a belief in immortality on the part of the Jews is meant no more than that the Jews did not believe in the annihilation of the soul at the time of death, we may confidently assert that, to the bulk of the Jewish nation, this very idea of annihilation was as yet unfamiliar. The fact is that the idea of absolute annihilation and nothingness is hardly ever found except among people whose mind has received some amount of philosophical education, certainly more than what the Jews possessed in early times. The Jews did not believe in the utter destruction of the soul, but, on the other hand, their idea of life after death was hardly that of life at all. It was existence without life. Death was considered by them, as by the Greeks, as the greatest of misfortunes. To rejoice in death is a purely Christian, not a Jewish, idea. Though the Jews believed that the souls continued to exist in Sheol, they did not believe that the wicked would there be punished and the good rewarded. All rewards and punishments for virtue or vice were confined to this world, and a long life was regarded as a sure proof of the favour of Jehovah. It was the Jewish conception of God, as infinitely removed from this world, that made a belief in true immortality almost impossible for them, and excluded all hope for a nearer approach to God, or for any share in that true immortality which belonged to Him and to Him alone.
When the Divine in the outward world has once been fully recognised, there can be nothing more or less divine, nothing more or less miraculous, either in nature or in history. Those who assign a divine and miraculous character to certain consecrated events only in the history of the world, are in great danger of desecrating thereby the whole drama of history, and of making it, not only profane, but godless. It is easy to call this a pantheistic view of the world. It is pantheistic, in the best sense of the word, so much so that any other view would soon become atheistic. Even the Greeks suspected the omnipresence of the Divine, when, as early as the time of Thales, they declared that _all_ is full of the gods. The choice here lies really between Pantheism and Atheism. If anything, the greatest or the smallest, can ever happen without the will of God, then God is no longer God. To distinguish between a direct and indirect influence of the Divine, to admit a general and a special providence, is like a relapse into polytheism, a belief in one and many gods.
O life! thou art a galling load / Along a rough, a weary road, / To wretches such as I!= _Burns_ (_Despondency_). [Greek: ho logos enenthropesen, hina hemeis theopoiethomen]--The Word became man, that we might become gods.
What is true Christianity if it be not the belief in the true sonship of man, as the Greek philosophers had rightly surmised, but had never seen realised on earth? Here is the point where the two great intellectual currents of the Aryan and Semitic worlds flow together, in that the long-expected Messiah of the Jews was recognised as the _Logos_, the true Son of God, and that He opened or revealed to every man the possibility to become what he had always been, but had never before apprehended, the highest thought, the Word, the Logos, the Son of God.
In nearly all religions God remains far from man. I say in nearly all religions: for in Brahmanism the unity, not the union, of the human soul with Brahma is recognised as the highest aim. This unity with Deity, together with phenomenal difference, Jesus expressed in part through the _Logos_, in part through the Son. There is nothing so closely allied as thought and word, Father and Son. They can be distinguished but never separated, for they exist only through each other. In this matter the Greek philosophers considered all creation as the thought or the word of God, and the thought 'man' became naturally the highest _Logos_, realised in millions of men, and raised to the highest perfection in Jesus. As the thought exists only through the word, and the word only through the thought, so also the Father exists only through the Son, and the Son through the Father, and in this sense Jesus feels and declares himself the Son of God, and all men who believe in Him His brethren. This revelation or inspiration came to mankind through Jesus. No one knew the Father except the Son, who is in the bosom of the Father, and those to whom the Son willeth to reveal Him. This is the Christian Revelation in the true sense of the word.
Latet anguis in herba=--There is a snake in the grass. _Virg._ [Greek: lathe biosas]--Remain hidden in life.
It was Christianity which first broke down the barrier between Jew and Gentile, between Greek and Barbarian, between the white and the black. _Humanity_ is a word which you look for in vain in Plato and Aristotle; the idea of mankind as one family, as the children of one God, is an idea of Christian growth; and the science of mankind, and of the languages of mankind, is a science which, without Christianity, would never have sprung into life. When people had been taught to look upon all men as brethren, then, and then only, did the variety of human speech present itself as a problem that called for a solution in the eyes of thoughtful observers; and from an historical point of view it is not too much to say that the first day of Pentecost marks the real beginning of the science of language.
Bellum, pax rursus=--A war, and again a peace. _Ter._ [Greek: beltion thanein hapax e dia bion tremein]--Better die outright than be all one's life long in terror.
What we call Christianity embraces several fundamental doctrines, but the most important of them all is the recognition of the Divine in man, or, as we call it, the belief in the Divinity of the Son. The belief in God, let us say in God the Father, or the Creator and Ruler of the world, had been elaborated by the Jews, and most of the civilised and uncivilised nations of the world had arrived at it. But when the Founder of Christianity called God His Father, and not only His Father, but the Father of all mankind, He did no longer speak the language of either Jews or Greeks. To the Jews, to claim Divine sonship for man would have been blasphemy. To the Greeks, Divine sonship would have meant no more than a miraculous, a mythological event. Christ spoke a new language, a language liable, no doubt, to be misunderstood, as all language is; but a language which to those who understood it has imparted a new glory to the face of the whole world. It is well known how this event, the discovery of the Divine in man, which involves a complete change in the spiritual condition of mankind, and marks the great turning-point in the history of the world, has been surrounded by a legendary halo, has been obscured, has been changed into mere mythology, so that its real meaning has often been quite forgotten, and has to be discovered again by honest and fearless seeking. Christ had to speak the language of His time, but He gave a new meaning to it, and yet that language has often retained its old discarded meaning in the minds of His earliest, nay sometimes of His latest disciples also. The Divine sonship of which He speaks was not blasphemy as the Jews thought, nor mythology as so many of His own followers imagined, and still imagine. Father and Son, divine and human, were like the old bottles that could hardly hold the new wine; and yet how often have the old broken bottles been preferred to the new wine that was to give new life to the world.
Ein Wort nimmt sich, ein Leben nie zuruck=--A word may be recalled, a life never. _Schiller._ [Greek: Eis aner oudeis aner]--One man is no man.
Toga virilis=--The manly robe. [Greek: to gar trephon me, tout' ego krino theon]--What maintains me in life, that I regard as God. (?) [Greek: to gar perissa prassein ouk echei noun oudena]--Doing more than one is able for argues a want of intelligence. (?)
Entire love is a worship and cannot be angry.= _Leigh Hunt._ [Greek: En to phronein gar meden hedistos bios]--The happiest life consists in knowing nothing.
Daily life is more instructive than the most effective book.= _Goethe._ [Greek: daitos eises]--An equal diet. _Hom._ [Greek: Dakry' adakrya]--Tearless tears.
A righteous man regardeth the life of his beast, but the tender mercies of the wicked are cruel.= _Bible._ [Greek: Ariston metron]--A mean or middle course is best. _Cleobulus._ [Greek: Ariston men hydor]--Water is best.
The earth was unintelligible to the ancients because looked upon as a solitary being, without a peer in the whole universe; but it assumed a new and true significance as soon as it rose before the eyes of man as one of many planets, all governed by the same laws, and all revolving around the same centre. It is the same with the human soul, and its nature stands before our mind in quite a different light since man has been taught to know and feel himself as a member of a great family--as one of the myriads of wandering stars all governed by the same laws, and all revolving around the same centre, and all deriving their light from the same source. 'Universal History' has laid open new avenues of thought, and it has enriched our language with a word which never passed the lips of Socrates, or Plato, or Aristotle--_Mankind_. Where the Greek saw barbarians, we see brethren; where the Greek saw nations, we see mankind, toiling and suffering, separated by oceans, divided by language, and severed by national enmity,--yet evermore tending, under a divine control, towards the fulfilment of that inscrutable purpose for which the world was created, and man placed in it, bearing the image of God. History therefore, with its dusty and mouldering pages, is to us as sacred a volume as the book of nature. In both we read, or we try to read, the reflex of the laws and thoughts of a Divine Wisdom. We believe that there is nothing irrational in either history or nature, and that the human mind is called upon to read and to revere in both the manifestations of a Divine Power.
I rarely read any Latin, Greek, German, Italian, sometimes not a French book, in the original, which I can procure in a good version. I like to be beholden to the great metropolitan English speech, the sea which receives tributaries from every region under heaven. I should as soon think of swimming across Charles River when I wish to go to Boston, as of reading all my books in originals when I have them rendered for me in my mother tongue.
The inward voice never suggested or allowed me the slightest doubt or misgiving about the reality of a future life. If there is continuity in the world everywhere, why should there be a wrench and annihilation only with us? It will be as it has been--that is the lesson we learn from nature--_how_ it will be we are not meant to know. There is an old Greek saying to the effect, to try to know what the gods did not tell us is not piety. If God wished us to know what is to be, He would tell us. Darwin has shown us that there is continuity from beginning to end.
Attainment is followed by neglect, and possession by disgust. The malicious remark of the Greek epigrammatist on marriage may apply to every other course of life,--that its two days of happiness are the first and the last.--_Johnson._
The joy of life discovered by the Greeks is not a profane type of enjoyment: it reveals the bliss of existing, of sharing \x97 even fugitively \x97 in the spontaneity of life and the majesty of the world. Like so many others before and after them, the Greeks learned that the surest way to escape from time is to exploit the wealth, at first sight impossible to suspect, of the lived instant.
O bitte um Leben noch! du fuhlst, mit deinen Mangeln, / Dass du noch wandeln kannst nicht unter Gottes Engeln=--O still pray for life; thou feelest that with those faults of thine thou canst not walk among the angels of God. _Ruckert._ [Greek: ho bios brachys, he de techne makre]--Life is short, art is long.
But in some curious way - I wonder will you understand me?- his personality has suggested to me an entirely new manner in art, an entirely new mode of style. I see things differently, I think of them differently. I can now recreate life in a way that was hidden from me before. 'A dream of form in days of thought:'...Unconsciously he defines for me the lines of a fresh school, a school that is to have in it all the passion of the romantic spirit, all the perfection of the spirit that is Greek.
An explanation of _Logos_ in Greek philosophy is much simpler than is commonly supposed. It is only needful not to forget that for the Greeks thought and word were inseparable, and that the same term, namely _Logos_, expressed both, though they distinguished the inner from the outer _Logos_. It is one of the most remarkable aberrations of the human mind to imagine that there could be a word without thought, or a thought without word. The two are inseparable; one cannot exist or be even conceived without the other.
A patron is one who looks with unconcern on a man struggling for life in the water, and when he has reached the land encumbers him with help.= _Johnson._ [Greek: Hapax legomenon]--A word that occurs only once in an author or book.
It was exactly because the doctrine of Christ, more than that of the founders of any other religion, offered in the beginning an expression of the highest truths in which Jewish carpenters, Roman publicans, and Greek philosophers could join without dishonesty, that it has conquered the best part of the world. It was because attempts were made from very early times to narrow and stiffen the outward expression of our faith, to put narrow dogma in the place of trust and love, that the Christian Church often lost those who might have been its best defenders, and that the religion of Christ has almost ceased to be what, before all things, it was meant to be, a religion of world-wide love and charity.
Nick the Greek's Law of Life: All things considered, life is 9 to 5 against.
Philip of Macedon did not take away the municipal independence of the Greek cities, but he dealt a death-blow to the old political life. The Athenian poet, historian, artist might still do good work, but he could never again have that which used to be the very mainspring of all such activity--the daily experience and consciousness of participation in the affairs of an independent state. He could no longer breathe the invigorating air of constitutional freedom, or of the social intercourse to which that freedom lent dignity as well as grace. Then came Alexander's conquests; Greek civilization was diffused over Asia and the East by means of Greek colonies in which Asiatic and Greek elements were mingled. The life of such settlements, under the monarchies into which Alexander's empire broke up, could not be animated by the spirit of the Greek commonwealths in the old days of political freedom. But the externals of Greek life were there--the temples, the statues, the theatres, the porticos. Ceremonies and festivals were conducted in the Greek manner. In private life Greek usages prevailed. Greek was the language most used; Greek books were in demand. The mixture of races would always in some measure distinguish even the outward life of such a community from that of a pure Greek state; and the facility with which Greek civilization was adopted would vary in different places. Syria, for example, was rapidly and completely Hellenized. Judaea resisted the process to the last. In Egypt a Greek aristocracy of office, birth and intellect existed side by side with a distinct native life. But, viewed in its broadest aspect, this new civilization may be called Hellenism. Hellenism (q.v.) means the adoption of Hellenic ways; and it is properly applied to a civilization, generally Hellenic in external things, pervading people not necessarily or exclusively Hellenic by race. What the Hellenic literature was to Hellas, that the Hellenistic literature was to Hellenism. The literature of Hellenism has the Hellenic form without the Hellenic soul. The literature of Hellas was creative; the literature of Hellenism is derivative. Entry: C
Say now, ye Nine, who on Olympus dwell! What Trojan first, or what ally of Troy Opposed the force of Agamemnon's arm? Iphidamas, Antenor's valiant son, Of loftiest stature, who in fertile Thrace Mother of flocks was nourish'd, Cisseus him His grandsire, father of Theano praised For loveliest features, in his own abode Rear'd yet a child, and when at length he reach'd The measure of his glorious manhood firm Dismiss'd him not, but, to engage him more, Gave him his daughter. Wedded, he his bride As soon deserted, and with galleys twelve Following the rumor'd voyage of the Greeks, The same course steer'd; but at Percope moor'd, And marching thence, arrived on foot at Troy. He first opposed Atrides. They approach'd. The spear of Agamemnon wander'd wide; But him Iphidamas on his broad belt Beneath the corselet struck, and, bearing still On his spear-beam, enforced it; but ere yet He pierced the broider'd zone, his point, impress'd Against the silver, turn'd, obtuse as lead. Then royal Agamemnon in his hand The weapon grasping, with a lion's rage Home drew it to himself, and from his gripe Wresting it, with his falchion keen his neck Smote full, and stretch'd him lifeless at his foot. So slept Iphidamas among the slain; Unhappy! from his virgin bride remote, Associate with the men of Troy in arms He fell, and left her beauties unenjoy'd. He gave her much, gave her a hundred beeves, And sheep and goats a thousand from his flocks Promised, for numberless his meadows ranged; But Agamemnon, son of Atreus, him Slew and despoil'd, and through the Grecian host Proceeded, laden with his gorgeous arms. Coön that sight beheld, illustrious Chief, Antenor's eldest born, but with dim eyes Through anguish for his brother's fall. Unseen Of noble Agamemnon, at his side He cautious stood, and with a spear his arm, Where thickest flesh'd, below his elbow, pierced, Till opposite the glittering point appear'd. A thrilling horror seized the King of men So wounded; yet though wounded so, from fight He ceased not, but on Coön rush'd, his spear Grasping, well-thriven growth of many a wind. He by the foot drew off Iphidamas, His brother, son of his own sire, aloud Calling the Trojan leaders to his aid; When him so occupied with his keen point Atrides pierced his bossy shield beneath. Expiring on Iphidamas he fell Prostrate, and Agamemnon lopp'd his head. Thus, under royal Agamemnon's hand, Antenor's sons their destiny fulfill'd, And to the house of Ades journey'd both. Through other ranks of warriors then he pass'd, Now with his spear, now with his falchion arm'd, And now with missile force of massy stones, While yet his warm blood sallied from the wound. But when the wound grew dry, and the blood ceased, Anguish intolerable undermined Then all the might of Atreus' royal son. As when a laboring woman's arrowy throes Seize her intense, by Juno's daughters dread The birth-presiding Ilithyæ deep Infixt, dispensers of those pangs severe; So, anguish insupportable subdued Then all the might of Atreus' royal son. Up-springing to his seat, instant he bade His charioteer drive to the hollow barks, Heart-sick himself with pain; yet, ere he went, With voice loud-echoing hail'd the Danaï.
Some days after this meeting, Albert de Morcerf visited the Count of Monte Cristo at his house in the Champs Elysees, which had already assumed that palace-like appearance which the count's princely fortune enabled him to give even to his most temporary residences. He came to renew the thanks of Madame Danglars which had been already conveyed to the count through the medium of a letter, signed "Baronne Danglars, nee Hermine de Servieux." Albert was accompanied by Lucien Debray, who, joining in his friend's conversation, added some passing compliments, the source of which the count's talent for finesse easily enabled him to guess. He was convinced that Lucien's visit was due to a double feeling of curiosity, the larger half of which sentiment emanated from the Rue de la Chaussee d'Antin. In short, Madame Danglars, not being able personally to examine in detail the domestic economy and household arrangements of a man who gave away horses worth 30,000 francs and who went to the opera with a Greek slave wearing diamonds to the amount of a million of money, had deputed those eyes, by which she was accustomed to see, to give her a faithful account of the mode of life of this incomprehensible person. But the count did not appear to suspect that there could be the slightest connection between Lucien's visit and the curiosity of the baroness.
Him slain with indignation Paris view'd, For he, with numerous Paphlagonians more His guest had been; he, therefore, in the thirst Of vengeance, sent a brazen arrow forth. There was a certain Greek, Euchenor, son Of Polyides the soothsayer, rich And brave in fight, and who in Corinth dwelt He, knowing well his fate, yet sail'd to Troy For Polyides oft, his reverend sire, Had prophecied that he should either die By some dire malady at home, or, slain By Trojan hands, amid the fleet of Greece. He, therefore, shunning the reproach alike Of the Achaians, and that dire disease, Had join'd the Grecian host; him Paris pierced The ear and jaw beneath; life at the stroke Left him, and darkness overspread his eyes.
Then answer thus Idomeneus return'd Chief of the Cretans. Others stand to guard The middle fleet; there either Ajax wars, And Teucer, noblest archer of the Greeks, Nor less in stationary fight approved. Bent as he is on battle, they will task And urge to proof sufficiently the force Of Priameïan Hector; burn his rage How fierce soever, he shall find it hard, With all his thirst of victory, to quell Their firm resistance, and to fire the fleet, Let not Saturnian Jove cast down from heaven Himself a flaming brand into the ships. High towering Telamonian Ajax yields To no mere mortal by the common gift Sustain'd of Ceres, and whose flesh the spear Can penetrate, or rocky fragment bruise; In standing fight Ajax would not retire Even before that breaker of the ranks Achilles, although far less swift than he. But turn we to the left, that we may learn At once, if glorious death, or life be ours.