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[2] ‘Dependent upon physical circumstances,’ and, amongst those physical circumstances, intensely upon climate. The Jewish ordinances, multiplied and burthensome as they must have been found under any mitigations, have proved the awfulness (if we may so phrase it) of the original projectile force which launched them by continuing to revolve, and to propagate their controlling functions through forty centuries under all latitudes to which any mode of civilization has reached. But the Greek machineries of social life were absolutely and essentially limited by nature to a Grecian latitude. Already from the earliest stages of their infancy the Greek cities or rural settlements in the Tauric Chersonese, and along the shores (Northern and Eastern) of the Black Sea, had been obliged to unrobe themselves of their native Grecian costumes in a degree which materially disturbed the power of the Grecian literature as an influence for the popular mind. This effect of a new climate to modify the influence of a religion or the character of a literature is noticed by Mr. Finlay. Temples open to the heavens, theatres for noonday light and large enough for receiving 30,000 citizens–these could no longer be transplanted from sunny regions of Hymettus to the churlish atmospheres which overcast with gloom so perpetual poor Ovid’s sketches of his exile. Cherson, it is true, in the Tauric Chersonese, survived down to the middle of the tenth century; so much is certain from the evidence of a Byzantine emperor; and Mr. Finlay is disposed to think that this famous little colonial state retained her Greek ‘municipal organization.’ If this could be proved, it would be a very interesting fact; it is, at any rate, interesting to see this saucy little outpost of Greek civilization mounting guard, as it were, at so great a distance from the bulwark of Christianity (the city of Constantine), under whose mighty shadow she had so long been sheltered, and maintaining by whatever means her own independence. But, if her municipal institutions were truly and permanently Greek, then it would be a fair inference that to a Grecian mechanism of society she had been indebted for her Grecian tenacity of life. And this is Mr. Finlay’s inference. Otherwise, and for our own parts, we should be inclined to charge her long tenure of independence upon her strong situation, rendered for her a thousand times stronger by the two facts of her commerce in the first place, and secondly, of her commerce being maritime. Shipping and trade seem to us the two anchors by which she rode.

[3] ‘Nook-shotten,’ an epithet applied by Shakspeare to England.

[4] Christianity is a force of unity. But was Paganism such? No. To be idolatrous is no bond of union.

[5] See Murder as one of the Fine Arts. (Postscript in 1854.)

[6] ‘Under the same tactics‘–the tactics of ‘refusing’ her columns to the enemy. On this subject we want an elaborate memoir historico-geographical revising every stage of the Roman warfare in Pers-Armenia, from Crassus and Ventidius down to Heraclius–a range of six and a half centuries; and specifically explaining why it was that almost always the Romans found it mere destruction to attempt a passage much beyond the Tigris or into central Persia, whilst so soon after Heraclius the immediate successors of Mahomet overflowed Persia like a deluge.

[7] ‘Intestine war.’ Many writers call the Peloponnesian war (by the way, a very false designation) the great civil war of Greece. ‘Civil’!–it might have been such, had the Grecian states had a central organ which claimed a common obedience.