Christianity and Greek Philosophy Part 1

Christianity and Greek Philosophy.

by Benjamin Franklin c.o.c.ker.

PREFACE.

In preparing the present volume, the writer has been actuated by a conscientious desire to deepen and vivify our faith in the Christian system of truth, by showing that it does not rest _solely_ on a special cla.s.s of facts, but upon all the facts of nature and humanity; that its authority does not repose _alone_ on the peculiar and supernatural events which transpired in Palestine, but also on the still broader foundations of the ideas and laws of the reason, and the common wants and instinctive yearnings of the human heart. It is his conviction that the course and const.i.tution of nature, the whole current of history, and the entire development of human thought in the ages anterior to the advent of the Redeemer centre in, and can only be interpreted by, the purpose of redemption.

The method hitherto most prevalent, of treating the history of human thought as a series of isolated, disconnected, and lawless movements, without unity and purpose; and the practice of denouncing the religions and philosophies of the ancient world as inventions of satanic mischief, or as the capricious and wicked efforts of humanity to relegate itself from the bonds of allegiance to the One Supreme Lord and Lawgiver, have, in his judgment, been prejudicial to the interests of all truth, and especially injurious to the cause of Christianity. They betray an utter insensibility to the grand unities of nature and of thought, and a strange forgetfulness of that universal Providence which comprehends all nature and all history, and is yet so minute in its regards that it numbers the hairs on every human head, and takes note of every sparrow's fall, A juster method will lead us to regard the entire history of human thought as a development towards a specific end, and the providence of G.o.d as an all-embracing plan, which sweeps over all ages and all nations, and which, in its final consummation, will, through Christ, "gather together all things in one, both things which are in heaven and things which are on earth."

The central and unifying thought of this volume is _that the necessary ideas and laws of the reason, and the native instincts of the human heart, originally implanted by G.o.d, are the primal and germinal forces of history; and that these have been developed under conditions which were first ordained, and have been continually supervised by the providence of G.o.d_. G.o.d is the Father of humanity, and he is also the Guide and Educator of our race. As "the offspring of G.o.d," humanity is not a bare, indeterminate potentiality, but a living energy, an active reason, having definite qualities, and inheriting fundamental principles and necessary ideas which const.i.tute it "the image and likeness of G.o.d."

And though it has suffered a moral lapse, and, in the exercise of its freedom, has become alienated from the life of G.o.d, yet G.o.d has never abandoned the human race. He still "magnifies man, and sets his heart upon him." "He visits him every morning, and tries him every moment."

"The inspiration of the Almighty still gives him understanding." The illumination of the Divine Logos still "teacheth man knowledge." The Spirit of G.o.d still comes near to and touches with strong emotion every human heart. "G.o.d has never left himself without a witness" in any nation, or in any age. The providence of G.o.d has always guided the dispersions and migrations of the families of the earth, and presided over and directed the education of the race. "He has foreordained the times of each nation's existence, and fixed the geographical boundaries of their habitations, _in order that they should seek the Lord_, and feel after and find Him who is not far from any one of us." The religions of the ancient world were the painful effort of the human spirit to return to its true rest and centre--the struggle to "find Him"

who is so intimately near to every human heart, and who has never ceased to be the want of the human race. The philosophies of the ancient world were the earnest effort of human reason to reconcile the finite and the infinite, the human and the Divine, the subject and G.o.d. An overruling Providence, which makes even the wrath of man to praise Him, took up all these sincere, though often mistaken, efforts into his own plan, and made them sub-serve the purpose of redemption. They aided in developing among the nations "the desire of salvation," and in preparing the world for the advent of the Son of G.o.d. The entire course and history of Divine providence, in every nation, and in every age, has been directed towards the one grand purpose of "reconciling all things to Himself."

Christianity, as a comprehensive scheme of reconciliation, embracing "all things," can not, therefore, be properly studied apart from the ages of earnest thought, of profound inquiry, and of intense religious feeling which preceded it. To despise the religions of the ancient world, to sneer at the efforts and achievements of the old philosophers, or even to cut them off in thought from all relation to the plans and movements of that Providence which has cared for, and watched over, and pitied, and guided all the nations of the earth, is to refuse to comprehend Christianity itself.

The author is not indifferent to the possibility that his purpose may be misconceived. The effort may be regarded by many conscientious and esteemed theologians with suspicion and mistrust. They can not easily emanc.i.p.ate themselves from the ancient prejudice against speculative thought. Philosophy has always been regarded by them as antagonistic to Christian faith. They are inspired by a commendable zeal for the honor of dogmatic theology. Every essay towards a profounder conviction, a broader faith in the unity of all truth, is branded with the opprobrious name of "rationalism." Let us not be terrified by a harmless word.

Surely religion and right reason must be found in harmony. The author believes, with Bacon, that "the foundation of all religion is right reason." The abnegation of reason is not the evidence of faith, but the confession of despair. Sustained by these convictions, he submits this humble contribution to theological science to the thoughtful consideration of all lovers of Truth, and of Christ, the fountain of Truth. He can sincerely ask upon it the blessing of Him in whose fear it has been written, and whose cause it is the purpose of his life to serve.

The second series, on "Christianity and Modern Thought," is in an advanced state of preparation for the press.

NOTE.--It has been the aim of the writer, as far as the nature of the subject would permit, to adapt this work to general readers. The references to cla.s.sic authors are, therefore, in all cases made to accessible English translations (in Bohn's Cla.s.sical Library); such changes, however, have been made in the rendering as shall present the doctrine of the writers in a clearer and more forcible manner. For valuable services rendered in this department of the work, by Martin L.

D'Ooge, ?. ?., Acting Professor of Greek Language and Literature in the University of Michigan, the author would here express his grateful acknowledgment.

"_Ye men of Athens_, all things which I behold bear witness to your carefulness in religion; for, as I pa.s.sed through your city and beheld the objects of your worship, I found amongst them an altar with this inscription, TO THE UNKNOWN G.o.d; whom, therefore, ye worship, though ye know; Him not, Him declare I unto you. G.o.d who made the world and all things therein, seeing He is Lord of heaven and earth, dwelleth not in temples made with hands; neither is He served by the hands of men, as though he needed any thing; for He giveth unto all life, and breath, and all things. And He made of one blood all the nations of mankind to dwell upon the face of the whole earth; and ordained to each the appointed seasons of their existence, and the bounds of their habitation, that they should seek G.o.d, if haply they might feel after Him and find Him, though he be not far from every one of us: for in Him we live, and move, and have our being; as certain of your own poets have said, _For we are also His offspring_. Forasmuch, then, as we are the offspring of G.o.d, we ought not to think that the G.o.dhead is like unto gold, or silver, or stone, graven by the art and device of man. Howbeit, those past times of ignorance G.o.d hath overlooked; but now He commandeth all men everywhere to repent, because He hath appointed a day wherein He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given a.s.surance unto all, in that He hath raised Him from the dead."--Acts xvii. 22-31.

CHRISTIANITY AND GREEK PHILOSOPHY

CHAPTER I.

ATHENS, AND THE MEN OF ATHENS.

"Is it not worth while, for the sake of the history of men and nations, to study the surface of the globe in its relation to the inhabitants thereof?"--Goethe.

There is no event recorded in the annals of the early church so replete with interest to the Christian student, or which takes so deep a hold on the imagination, and the sympathies of him who is at all familiar with the history of Ancient Greece, as the one recited above. Here we see the Apostle Paul standing on the Areopagus at Athens, surrounded by the temples, statues, and altars, which Grecian art had consecrated to Pagan worship, and proclaiming to the inquisitive Athenians, "the strangers"

who had come to Athens for business or for pleasure, and the philosophers and students of the Lyceum, the Academy, the Stoa, and the Garden, "_the unknown G.o.d_."

Whether we dwell in our imagination on the artistic grandeur and imposing magnificence of the city in which Paul found himself a solitary stranger, or recall the ill.u.s.trious names which by their achievements in arts and philosophy have shed around the city of Athens an immortal glory,--or whether, fixing our attention on the lonely wanderer amid the porticoes, and groves, and temples of this cla.s.sic city, we attempt to conceive the emotion which stirred his heart as he beheld it "wholly given to idolatry;" or whether we contrast the sublime, majestic theism proclaimed by Paul with the degrading polytheism and degenerate philosophy which then prevailed in Athens, or consider the prudent and sagacious manner in which the apostle conducts his argument in view of the religious opinions and prejudices of his audience, we can not but feel that this event is fraught with lessons of instruction to the Church in every age.

That the objects which met the eye of Paul on every hand, and the opinions he heard everywhere expressed in Athens, must have exerted a powerful influence upon the current of his thoughts, as well as upon the state of his emotions, is a legitimate and natural presumption. Not only was "his spirit stirred within him"--his heart deeply moved and agitated when he saw the city wholly given to idolatry--but his thoughtful, philosophic mind would be engaged in pondering those deeply interesting questions which underlie the whole system of Grecian polytheism. The circ.u.mstances of the hour would, no doubt, in a large degree determine the line of argument, the form of his discourse, and the peculiarities of his phraseology. The more vividly, therefore, we can represent the scenes and realize the surrounding incidents; the more thoroughly we can enter into sympathy with the modes of thought and feeling peculiar to the Athenians; the more perfectly we can comprehend the spirit and tendency of the age; the more immediate our acquaintance with the religious opinions and philosophical ideas then prevalent in Athens, the more perfect will be our comprehension of the apostle's argument, the deeper our interest in his theme. Some preliminary notices of Athens and "the Men of Athens" will therefore be appropriate as introductory to a series of discourses on Paul's sermon on Mars' Hill.

The peculiar connection that subsists between Geography and History, between a people and the country they inhabit, will justify the extension of our survey beyond the mere topography of Athens. The people of the entire province of Attica were called Athenians (_????a???_) in their relation to the state, and Attics _(?tt????_) in regard to their manners, customs, and dialect.[1] The climate and the scenery, the forms of contour and relief, the geographical position and relations of Attica, and, indeed, of the whole peninsula of Greece, must be taken into our account if we would form a comprehensive judgment of the character of the Athenian people.

The soil on which a people dwell, the air they breathe, the mountains and seas by which they are surrounded, the skies that overshadow them,--all these exert a powerful influence on their pursuits, their habits, their inst.i.tutions, their sentiments, and their ideas. So that could we clearly group, and fully grasp all the characteristics of a region--its position, configuration, climate, scenery, and natural products, we could, with tolerable accuracy, determine what are the characteristics of the people who inhabit it. A comprehensive knowledge of the physical geography of any country will therefore aid us materially in elucidating the natural history, and, to some extent, the moral history of its population. "History does not stand _outside_ of nature, but in her very heart, so that the historian only grasps a people's character with true precision when he keeps in full view its geographical position, and the influences which its surroundings have wrought upon it."[2]

[Footnote 1: Niebuhr's "Lectures on Ethnography and Geography," p. 91.]

[Footnote 2: Ritter's "Geographical Studies," p. 34.]

It is, however, of the utmost consequence the reader should understand that there are two widely different methods of treating this deeply interesting subject--methods which proceed on fundamentally opposite views of man and of nature. One method is that pursued by Buckle in his "History of Civilization in England." The tendency of his work is the a.s.sertion of the supremacy of material conditions over the development of human history, and indeed of every individual mind. Here man is purely pa.s.sive in the hands of nature. Exterior conditions are the chief, if not the _only_ causes of man's intellectual and social development. So that, such a climate and soil, such aspects of nature and local circ.u.mstances being given, such a nation necessarily follows.[3] The other method is that of Carl Ritter, Arnold Guyot, and Cousin.[4] These take account of the freedom of the human will, and the power of man to control and modify the forces of nature. They also take account of the original const.i.tution of man, and the primitive type of nations; and they allow for results arising from the mutual conflict of geographical conditions. And they, especially, recognize the agency of a Divine Providence controlling those forces in nature by which the configuration of the earth's surface is determined, and the distribution of its oceans, continents, and islands is secured; and a providence, also, directing the dispersions and migrations of nations--determining the times of each nation's existence, and fixing the geographical bounds of their habitation, all in view of the _moral_ history and spiritual development of the race,--"that they may feel after, and find the living G.o.d." The relation of man and nature is not, in their estimation, a relation of cause and effect. It is a relation of adjustment, of harmony, and of reciprocal action and reaction. "Man is not"--says Cousin--"an effect, and nature the cause, but there is between man and nature a manifest harmony of general laws."... "Man and nature are two great effects which, coming from the same cause, bear the same characteristics; so that the earth, and he who inhabits it, man and nature, are in perfect harmony."[5] G.o.d has created both man and the universe, and he has established between them a striking harmony. The earth was made for man; not simply to supply his physical wants, but also to minister to his intellectual and moral development. The earth is not a mere dwelling-place of nations, but a school-house, in which G.o.d himself is superintending the education of the race. Hence we must not only study the _events_ of history in their chronological order, but we must study the earth itself as the _theatre_ of history. A knowledge of all the circ.u.mstances, both physical and moral, in the midst of which events take place, is absolutely necessary to a right judgment of the events themselves. And we can only elucidate properly the character of the actors by a careful study of all their geographical and ethological conditions.

[Footnote 3: See chap. ii. "History of Civilization."]

[Footnote 4: Ritter's "Geographical Studies;" Guyot's "Earth and Man;"

Cousin's "History of Philosophy," lec. vii., viii., ix.]

[Footnote 5: Lectures, vol. i. pp. 162, 169.]

It will be readily perceived that, in attempting to estimate the influence which exterior conditions exert in the determination of national character, we encounter peculiar difficulties. We can not in these studies expect the precision and accuracy which is attained in the mathematical, or the purely physical sciences. We possess no control over the "materiel" of our inquiry; we have no power of placing it in new conditions, and submitting it to the test of new experiments, as in the physical sciences. National character is a _complex_ result--a product of the action and reaction of primary and secondary causes. It is a conjoint effect of the action of the primitive elements and laws originally implanted in humanity by the Creator, of the free causality and self-determining power of man, and of all the conditions, permanent and accidental, within which the national life has been developed. And in cases where _physical_ and _moral_ causes are blended, and reciprocally conditioned and modified in their operation;--where primary results undergo endless modifications from the influence of surrounding circ.u.mstances, and the reaction of social and political inst.i.tutions;--and where each individual of the great aggregate wields a causal power that obeys no specific law, and by his own inherent power sets in motion new trains of causes which can not be reduced to statistics, we grant that we are in possession of no instrument of exact a.n.a.lysis by which the complex phenomena of national character may be reduced to primitive elements. All that we can hope is, to ascertain, by psychological a.n.a.lysis, what are the fundamental ideas and laws of humanity; to grasp the exterior conditions which are, on all hands, recognized as exerting a powerful influence upon national character; to watch, under these lights, the manifestations of human nature on the theatre of history, and then apply the principles of a sound historic criticism to the recorded opinions of contemporaneous historians and their immediate successors. In this manner we may expect, at least, to approximate to a true judgment of history.

There are unquestionably fundamental powers and laws in human nature which have their development in the course of history. There are certain primitive ideas, imbedded in the const.i.tution of each individual mind, which are revealed in the universal consciousness of our race, under the conditions of experience--the exterior conditions of physical nature and human society. Such are the ideas of cause and substance; of unity and infinity, which govern all the processes of discursive thought, and lead us to the recognition of Being _in se_;--such the ideas of right, of duty, of accountability, and of retribution, which regulate all the conceptions we form of our relations to all other moral beings, and const.i.tute _morality_;--such the ideas of order, of proportion, and of harmony, which preside in the realms of art, and const.i.tute the beau-ideal of _esthetics_;--such the ideas of G.o.d, the soul, and immortality, which rule in the domains of _religion_, and determine man a religious being. These const.i.tute the ident.i.ty of human nature under all circ.u.mstances; these characterize humanity in all conditions.

Like permanent germs in vegetable life, always producing the same species of plants; or like fundamental types in the animal kingdom, securing the same h.o.m.ologous structures in all cla.s.ses and orders; so these fundamental ideas in human nature const.i.tute its sameness and unity, under all the varying conditions of life and society. The acorn must produce an oak, and nothing else. The grain of wheat must always produce its kind. The offspring of man must always bear his image, and always exhibit the same fundamental characteristics, not only in his corporeal nature, but also in his mental const.i.tution.

But the germination of every seed depends on conditions _ab extra_, and all germs are modified, in their development, by geographical and climatal surroundings. The development of the acorn into a mature and perfect oak greatly depends on the exterior conditions of soil, and moisture, light, and heat. By these it may be rendered luxuriant in its growth, or it may be stunted in its growth. It may barely exist under one cla.s.s of conditions, or it may perish under another. The Bra.s.sica oleracea, in its native habitat on the sh.o.r.e of the sea, is a bitter plant with wavy sea-green leaves; in the cultivated garden it is the cauliflower. The single rose, under altered conditions, becomes a double rose; and creepers rear their stalks and stand erect. Plants, which in a cold climate are annuals, become perennial when transported to the torrid zone.[6] And so human nature, fundamentally the same under all circ.u.mstances, may be greatly modified, both physically and mentally, by geographical, social, and political conditions. The corporeal nature of man--his complexion, his physiognomy, his stature; the intellectual nature of man--his religious, ethical, and esthetical ideas are all modified by his surroundings. These modifications, of which all men dwelling in the same geographical regions, and under the same social and political inst.i.tutions, partake, const.i.tute the _individuality_ of nations. Thus, whilst there is a fundamental basis of unity in the corporeal and spiritual nature of man, the causes of diversity are to be sought in the circ.u.mstances in which tribes and nations are placed in the overruling providence of G.o.d.

[Footnote 6: See Carpenter's "Compar. Physiology," p. 625; Lyell's "Principles of Geology," pp. 588, 589.]

The power which man exerts over material conditions, by virtue of his intelligence and freedom, is also an important element which, in these studies, we should not depreciate or ignore. We must accept, with all its consequences, the dictum of universal consciousness that man is _free_. He is not absolutely subject to, and moulded by nature. He has the power to control the circ.u.mstances by which he is surrounded--to originate new social and physical conditions--to determine his own individual and responsible character--and he can wield a mighty influence over the character of his fellow-men. Individual men, as Lycurgus, Solon, Pericles, Alexander, Caesar, and Napoleon have left the impress of their own mind and character upon the political inst.i.tutions of nations, and, in indirect manner, upon the character of succeeding generations of men. Homer, Plato, Cicero, Bacon, Kant, Locke, Newton, Shakspeare, Milton have left a deep and permanent impression upon the forms of thought and speech, the language and literature, the science and philosophy of nations. And inasmuch as a nation is the aggregate of individual beings endowed with spontaneity and freedom, we must grant that exterior conditions are not omnipotent in the formation of national character. Still the free causality of man is exercised within a narrow field. "There is a strictly necessitative limitation drawing an impa.s.sable boundary-line around the area of volitional freedom." The human will "however subjectively free" is often "objectively unfree;"

thus a large "uniformity of volitions" is the natural consequence.[7]

The child born in the heart of China, whilst he may, in his personal freedom, develop such traits of character as const.i.tute his individuality, must necessarily be conformed in his language, habits, modes of thought, and religious sentiments to the spirit of his country and age. We no more expect a development of Christian thought and character in the centre of Africa, unvisited by Christian teaching, than we expect to find the climate and vegetation of New England. And we no more expect that a New England child shall be a Mohammedan, a Pa.r.s.ee, or a Buddhist, than that he shall have an Oriental physiognomy, and speak an Oriental language. Indeed it is impossible for a man to exist in human society without partaking in the spirit and manners of his country and his age. Thus all the individuals of a nation represent, in a greater or less degree, the spirit of the nation. They who do this most perfectly are the _great_ men of that nation, because they are at once both the product and the impersonation of their country and their age.

"We allow ourselves to think of Shakspeare, or of Raphael, or of Phidias as having accomplished their work by the power of their individual genius, but greatness like theirs is never more than the highest degree of perfection which prevails widely around it, and forms the environment in which it grows. No such single mind in single contact with the facts of nature could have created a Pallas, a Madonna, or a Lear; such vast conceptions are the growth of ages, the creation of a nation's spirit; and the artist and poet, filled full with the power of that spirit, but gave it form, and nothing but form. Nor would the form itself have been attained by any isolated talent. No genius can dispense with experience.... n.o.ble conceptions already existing, and a n.o.ble school of execution which will launch mind and hand upon their true courses, are indispensable to transcendent excellence. Shakspeare's plays were as much the offspring of the long generations who had pioneered the road for him, as the discoveries of Newton were the offspring of those of Copernicus."[8] The principles here enounced apply with equal force to philosophers and men of science. The philosophy of Plato was but the ripened fruit of the pregnant thoughts and seminal utterances of his predecessors,--Socrates, Anaxagoras, and Pythagoras; whilst all of them do but represent the general tendency and spirit of their country and their times. The principles of Lord Bacon's "Instauratio Magna" were incipient in the "Opus Majus" of Roger Bacon, the Franciscan friar. The sixteenth century matured the thought of the thirteenth century. The inductive method in scientific inquiry was immanent in the British mind, and the latter Bacon only gave to it a permanent form. It is true that great men have occasionally appeared on the stage of history who, like the reformers Luther and Wesley, have seemed to be in conflict with the prevailing spirit of their age and nation, but these men were the creations of a providence--that providence which, from time to time, has _supernaturally_ interposed in the moral history of our race by corrective and remedial measures. These men were inspired and led by a spirit which descended from on high. And yet even they had their precursors and harbingers. Wyckliffe and John Huss, and Jerome of Prague are but the representatives of numbers whose names do not grace the historic page, who pioneered the way for Luther and the Reformation. And no one can read the history of that great movement of the sixteenth century without being persuaded there were thousands of Luther's predecessors and contemporaries who, like Staupitz and Erasmus, lamented the corruptions of the Church of Rome, and only needed the heroic courage of Luther to make them reformers also. Whilst, therefore, we recognize a free causal power in man, by which he determines his individual and responsible character, we are compelled to recognize the general law, that national character is mainly the result of those geographical and ethological, and political and religious conditions in which the nations have been placed in the providence of G.o.d.

[Footnote 7: See Dr. Wheedon's "Freedom of the Will," pp. 164, 165.]

[Footnote 8: Froude, "Hist. of England," pp. 73, 74.]

Nations, like persons, have an _Individuality_. They present certain characteristic marks which const.i.tute their proper ident.i.ty, and separate them from the surrounding nations of the earth; such, for example, as complexion, physiognomy, language, pursuits, customs, inst.i.tutions, sentiments, ideas. The individuality of a nation is determined mainly from _without_, and not, like human individuality, from within. The laws of a man's personal character have their home in the soul; and the peculiarities and habits, and that conduct of life, which const.i.tute his responsible character are, in a great degree, the consequence of his own free choice. But dwelling, as he does, in society, where he is continually influenced by the example and opinions of his neighbors; subject, as he is, to the ceaseless influence of climate, scenery, and other terrestrial conditions, the characteristics which result from these relations, and which are common to all who dwell in the same regions, and under the same inst.i.tutions, const.i.tute a national individuality. Individual character is _variable_ under the same general conditions, national character is _uniform_, because it results from causes which operate alike upon all individuals.

Now, that man's complexion, his pursuits, his habits, his ideas are greatly modified by his geographical surroundings, is the most obvious of truths. No one doubts that the complexion of man is greatly affected by climatic conditions. The appearance, habits, pursuits of the man who lives within the tropics must, necessarily, differ from those of the man who dwells within the temperate zone. No one expects that the dweller on the mountain will have the same characteristics as the man who resides on the plains; or that he whose home is in the interior of a continent will have the same habits as the man whose home is on the islands of the sea. The denizen of the primeval forest will most naturally become a huntsman. The dweller on the extended plain, or fertile mountain slope, will lead a pastoral, or an agricultural life. Those who live on the margin of great rivers, or the borders of the sea, will "do business on the great waters." Commerce and navigation will be their chief pursuits.

The people whose home is on the margin of the lake, or bay, or inland sea, or the thickly studded archipelago, are mostly fishermen. And then it is a no less obvious truth that men's pursuits exert a moulding influence on their habits, their forms of speech, their sentiments, and their ideas. Let any one take pains to observe the peculiarities which characterize the huntsman, the shepherd, the agriculturist, or the fisherman, and he will be convinced that their occupations stamp the whole of their thoughts and feelings; color all their conceptions of things outside their own peculiar field; direct their simple philosophy of life; and give a tone, even, to their religious emotions.

The general aspects of nature, the climate and the scenery, exert an appreciable and an acknowledged influence on the _mental_ characteristics of a people. The sprightliness and vivacity of the Frank, the impetuosity of the Arab, the immobility of the Russ, the rugged sternness of the Scot, the repose and dreaminess of the Hindoo are largely due to the country in which they dwell, the air they breathe, the food they eat, and the landscapes and skies they daily look upon. The nomadic Arab is not only indebted to the country in which he dwells for his habit of hunting for daily food, but for that love of a free, untrammelled life, and for those soaring dreams of fancy in which he so ardently delights. Not only is the Swiss determined by the peculiarities of his geographical position to lead a pastoral life, but the climate, and mountain scenery, and bracing atmosphere inspire him with the love of liberty. The reserved and meditative Hindoo, accustomed to the profuse luxuriance of nature, borrows the fantastic ideas of his mythology from plants, and flowers, and trees. The vastness and infinite diversity of nature, the colossal magnitude of all the forms of animal and vegetable life, the broad and ma.s.sive features of the landscape, the aspects of beauty and of terror which surround him, and daily pour their silent influences upon his soul, give vividness, grotesqueness, even, to his imagination, and repress his active powers. His mental character bears a peculiar and obvious relation to his geographical surroundings.[9]

[Footnote 9: Ritter, "Geograph. Studies," p. 287.]

The influence of external nature on the imagination--the _creative_ faculty in man--is obvious and remarkable. It reveals itself in all the productions of man--his architecture, his sculpture, his painting, and his poetry. Oriental architecture is characterized by the boldness and ma.s.siveness of all its parts, and the monotonous uniformity of all its features. This is but the expression, in a material form, of that shadowy feeling of infinity, and unity, and immobility which an unbroken continent of vast deserts and continuous lofty mountain chains would naturally inspire. The simple grandeur and perfect harmony and graceful blending of light and shade so peculiar to Grecian architecture are the product of a country whose area is diversified by the harmonious blending of land and water, mountain and plain, all bathed in purest light, and canopied with skies of serenest blue. And they are also the product of a country where man is released from the imprisonment within the magic circle of surrounding nature, and made conscious of his power and freedom. In Grecian architecture, therefore, there is less of the ma.s.siveness and immobility of nature, and more of the grace and dignity of man. It adds to the idea of permanence a _vital_ expression. "The Doric column," says Vitruvius, "has the proportion, strength, and beauty of man." The Gothic architecture had its birthplace among a people who had lived and worshipped for ages amidst the dense forests of the north, and was no doubt an imitation of the interlacing of the overshadowing trees. The cl.u.s.tered shaft, and lancet arch, and flowing tracery, reflect the impression which the surrounding scenery had woven into the texture of the Teutonic mind.