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[3] It is all but an impossible problem for a nation in the situation of Greece to send down a record to a posterity distant by five centuries, to overlap the gulf of years between the point of starting–the absolute now of commencement and the remote generation at which you take aim. Trust to tradition, not to the counsel of one man. But tradition is buoyant.

[4] Crusade.–There seems a contradiction in the very terms of Pagan–that is, non-Christian, and Crusade–that is, warfare symbolically Christian. But, by a license not greater than is often practised in corresponding circumstances, the word Crusade may be used to express any martial expedition amongst a large body of confederate nations having or representing an imaginative (not imaginary) interest or purpose with no direct profession of separate or mercenary object for each nation apart.

[5] The truths of Scripture are of too vast a compass, too much like the Author of those truths–illimitable and incapable of verbal circumscription, and, besides, are too much diffused through many collateral truths, too deeply echoed and reverberated by trains of correspondences and affinities laid deep in nature, and above all, too affectingly transcribed in the human heart, ever to come within the compass or material influence of a few words this way or that; any more than all eternity can be really and locally confined within a little golden ring which is assumed for its symbol. The same thing, I repeat, may be said of chronology and its accidents. The chronologies of Scripture, its prophetic weeks of Daniel, and its mysterious aeons of the Apocalypse, are too awful in their realities, too vast in their sweep and range of application, to be controlled or affected by the very utmost errors that could arise from lapse of time or transcription unrevised. And the more so, because errors that by the supposition are errors of accident, cannot all point in one direction: one would be likely in many cases to compensate another. But, finally, I would make this frank acknowledgment to a young pupil without fear that it could affect her reverence for Scripture. It is of the very grandeur of Scripture that she can afford to be negligent of her chronology. Suppose this case: suppose the Scriptures protected by no special care or providence; suppose no security, no barrier to further errors, to have arisen from the discovery of printing–suppose the Scriptures to be in consequence transcribed for thousands of years–even in that case the final result would be this: it would be (and in part perhaps it really is) true or not true as to its minor or petty chronology–not true, as having been altered insensibly like any human composition where the internal sense was not of a nature to maintain its integrity. True, even as to trifles, in that sense which the majestic simplicity and self-conformity of truth in a tale originally true would guarantee, it might yet be, because of the grandeur of the main aim, and the sense of deeper relations and the perception of verisimilitude.

[6] ‘A New Slave Country‘–and this for more reasons than one. Slaves were growing dearer in Rome; secondly, a practice had been for some time increasing amongst the richest of the noble families in Rome, of growing household bodies of gladiators, by whose aid they fought the civic battles of ambition; and thirdly, as to Caesar in particular, he had raised and equipped a whole legion out of his own private funds, and, of course, for his own private service; so that he probably looked to Britain as a new quarry from which he might obtain the human materials of his future armies, and also as an arena or pocket theatre, in which he could organize and discipline these armies secure from jealous observation.

[7] Here the pupil will naturally object–was not Judaea an Asiatic land? And did not Judaea act upon Europe? Doubtless; and in the sublimest way by which it is possible for man to act upon man; not only through the highest and noblest part of man’s nature, but (as most truly it may be affirmed) literally creating, in a practical sense, that nature. For, to say nothing of the sublime idea of Redemption as mystically involved in the types and prophecies of Jewish prophets, and in the very ceremonies of the Jewish religion, what was the very highest ideal of God which man–philosophic man even–had attained, compared with that of the very meanest Jew? It is false to say that amongst the philosophers of Greece or Rome the Polytheistic creed was rejected. No Pagan philosopher ever adopted, ever even conceived, the sublime of the Jewish God–as a being not merely of essential unity, but as deriving from that unity the moral relations of a governor and a retributive judge towards human creatures. So that Judaea bore an office for the human race of a most awful and mysterious sanctity. But (and partly for that reason) the civil and social relations of Judaea to the human race were less than nothing. And thence arose the intolerant scorn of such writers as Tacitus for the Christians, whom, of course, they viewed as Jews, and nothing but Jews. Thus far they were right–that, as a nation, valued upon the only scale known to politicians, the Jews brought nothing at all to the common fund of knowledge or civilization. One element of knowledge, however, the Jews did bring, though at that time unknown, and long after, for want of historic criticism in the history of chronologic researches, viz., a chronology far superior to that of the Septuagint, as will be shown farther on, and far superior to the main guides of Paganism. But the reason why this superiority of chronology will, after all, but little avail the general student is, that it relates merely to the Assyrian or Persian princes in their intercourse with the courts of Jerusalem or of Samaria.