Between Heathenism and Christianity - College of Stoic Philosophers

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Plutarch and the Greece of His Age necessary to constitute K virtuous or even an honest citizen." The student of Greek history is often inclined io believe that the bane of Hellenic statesmanship vas the bitter rivalry that always existed between ihe different polities. From the standpoint of the phi losopher this view is correct. If the energies de voted to the means and methods of mutual destruction had been expended on the arts of peace, not only Greece, but the entire world would, to-day, present a widely different aspect. However much the moralist may deplore the existing conditions, the nun who takes the world as it is cannot fail to see that the ut most strength of a nation is always put forth in war arid for warlike purposes. It was so with the Greeks. Political rivalry was the strongest stimulus under which they acted. It was their life and growth, and to a large extent the measure of their prosperity. When political rivalries were extinguished by Alex ander, and more effectually by the Romans, the spirit of Greece, too, died out. The Romans, especially in their first contact with Greece, were too much barbarians to have any sympathy with the best that Greece had to offer. A genius for government is not necessarily a mark of advanced civilization. It is true there were at all times men among the Romans able to appreciate the proud preeminence of the Greeks in arts and letters, but their numbers were too few to make any general impression. The leading families, including most of the emperors, were fa il 52
Plutarch and the Greece of His Age uiiliar with the Greek language aiid used it with ease; but there were few Romans who did not despise the Greeks and regard them as inferiors. Nations, like individuals, feel more or less contempt for those whose tastes are different from their own: and in the case before us. the Greeks being the weaker, were the chief sufferers. But just as rich men sometimes buy books and statuary of which they do not know the value, and collect libraries which they cannot read, because intelligent people take pleasure in these things, so a certain class of Romans affected a fondness for Greek art and literature and philosophy. An enormous quantity of works of Greek art was transported across the Adriatic by the Romans with small advantage to the pillagers or to the nation. Notwithstanding the predilection of some of the leading families for Greek culture, their influence made no deep and lasting impression on Roman thought, in the better sense. Rome always showed itself much more receptive toward what is debasing than for what was ennobling. After this hasty survey of the condition of Plu tarch s countrymen we are more than ever inclined to be surprised at his optimism. Yet the explana tion is not far to seek, and is consistent with his philosophy. He had an abiding faith in a divine Providence who orders all things for the best. He holds that men are free and therefore responsible. The ills that afflict them are chiefly of their own making; why then should a wise man grieve over them? It is man s chief business to free himself 153
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THEQL STACK
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Between Heathenism and Christianity
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" PREFACE. It is admitted by s
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Preface In the following pages I ha
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CONTENTS, ....... PAGE. PBEFAOE ...
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SENECA: HIS CHARACTER AND ENVIRONME
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" " Seneca: His Character
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Seneca: His Character and Environme
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" No Seneca: His Character and
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" Seneca: His Character and En
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" The Seneca: His Character an
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SELECTIONS FROM THE WRITINGS OF SEN
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Selections from the Writings of Sen
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De Providentia untouched, I shall u
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" Why De Providentia gence and
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De Providentia may gain real streng
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De Providentia enough for the immor
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De Providentia down his arms forthw
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De Providentia well-known exemplar
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De Providentia prove by these thing
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De Provldenda to thee when thou wer
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<J5 De Providentia ingly the
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De Providentia V. Add, now, that it
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De Providentia nor am I God s slave
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Page 109 and 110: " For De Providentia found in
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Page 129 and 130: eformer. Plutarch and the Greece of
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Page 167 and 168: " " The Delay of the Deit
Page 169 and 170: " To The Delay of the Deity wi
Page 171 and 172: The Delay of the Deity vices, He ad
Page 173 and 174: The Delay of the Deity nature, to h
Page 175 and 176: The Delay of the Deity may turn to
Page 177 and 178: " " " The Delay of t
Page 179 and 180: The Delay of the Deity Sikyonians a
Page 181 and 182: " We The Delay of the Deity ag
Page 183 and 184: The Delay of the Deity are allowed
Page 185 and 186: The Delay of the Deity 11. If then
Page 187 and 188: " " " The Delay of t
Page 189 and 190: The Delay of the Deity wished might
Page 193 and 194: The Delay of the Deity to what is p
Page 195 and 196: The Delay of the Deity son from his
Page 197 and 198: " You " Do " "
Page 199 and 200: The Delay of the Deity conjured up
Page 201 and 202: Pindar says? 197 The Delay of the D
Page 203 and 204: The Delay of the Deity to be a vill
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The Delay of the Deity distances fr
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The Delay of the Deity the souls of
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The Delay of the Deity cation and p
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The Delay of the Deity the white. H
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The Delay of the Deity offer suppli
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The Delay of the Deityfalling into
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" " " The Delay of t
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The Delay of the Deity is intrinsic
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Appendix VOLUME III. De E apud Delp
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Appendix cited by their Latin title
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Between Heathenism and Christianity - College of Stoic Philosophers

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