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And the same influence that had tended to keep the Greeks in division, without a proper unity, operated also to infect the national character at last with some lack of what may be called self-sufficiency. They were in their later phases subtle, but compliant, more ready to adapt themselves to changes than to assert a position and risk all in the effort to hold it. Hence it came that even the most honourable and upright amongst a nation far nobler in a moral sense (nobler, for instance, on the scale of capacity for doing and suffering) never rose to a sentiment of respect for the ordinary Grecian. The Romans viewed him as essentially framed for ministerial offices. Am I sick? Come, Greek, and cure me. Am I weary? Amuse me. Am I diffident of power to succeed? Cheer me with flattery. Am I issuing from a bath? Shampoo me.

The point of view under which we contemplate the Romans is one which cannot be dispensed with in that higher or transcendental study of history now prompted by the vast ferment of the meditative mind. Oh, feeble appreciators of the public mind, who can imagine even in dreams that this generation–self-questioned, agitated, haunted beyond any other by the elementary problems of our human condition, by the awful whence and the more awful whither, by what the Germans call the ‘riddle of the universe,’ and oppressed into a rebellious impatience by

‘The burthen of the mystery
Of all this unintelligible world,’

–that this, above all generations, is shallow, superficial, unfruitful? That was a crotchet of the late S. T. Coleridge’s; that was a crotchet of the present W. Wordsworth’s, but which we will venture to guess that he has now somewhat modified since this generation has become just to himself. No; as to the multitude, in no age can it be other than superficial. But we do contend, with intolerance and scorn of such opposition as usually we meet, that the tendencies of this generation are to the profound; that by all its natural leanings, and even by its infirmities, it travels upwards on the line of aspiration and downwards in the direction of the unfathomable. These tendencies had been awakened and quickened by the vast convulsions that marked the close of the last century. But war is a condition too restless for sustained meditation. Even the years after war, if that war had gathered too abundantly the vintages of tears and tragedy and change, still rock and undulate with the unsubsiding sympathies which wars such as we have known cannot but have evoked. Besides that war is by too many issues connected with the practical; the service of war, by the arts which it requires, and the burthen of war, by the discussions which it prompts, almost equally tend to alienate the public mind from the speculation which looks beyond the interests of social life. But when a new generation has grown up, when the forest trees of the elder generation amongst us begin to thicken with the intergrowth of a younger shrubbery that had been mere ground-plants in the aera of war, then it is, viz., under the heavenly lull and the silence of a long peace, which in its very uniformity and the solemnity of its silence has something analogous to the sublime tranquillity of a Zaarrah, that minds formed for the great inquests of meditation–feeling dimly the great strife which they did not witness, and feeling it the more deeply because for them an idealized retrospect, and a retrospect besides being potently contrasted so deeply with the existing atmosphere, peaceful as if it had never known a storm–are stimulated preternaturally to those obstinate questionings which belong of necessity to a complex state of society, turning up vast phases of human suffering under all varieties, phases which, having issued from a chaos of agitation, carry with them too certain a promise of sooner or later revolving into a chaos of equal sadness, universal strife. It is the relation of the immediate isthmus on which we stand ourselves to a past and (prophetically speaking) to a coming world of calamity, the relation of the smiling and halcyon calm which we have inherited to that darkness and anarchy out of which it arose, and towards which too gloomily we augur its return–this relation it is which enforces the other impulses, whether many or few, connecting our own transitional stage of society with objects always of the same interest for man, but not felt to be of the same interest. The sun, the moon, and still more the starry heavens alien to our own peculiar system–what a different importance in different ages have they had for man! To man armed with science and glasses, labyrinths of anxiety and study; to man ignorant or barbarous less interesting than glittering points of dew. At present those ‘other impulses,’ which the permanent condition of modern society, so multitudinous and feverish, adds to the meditative impulses of our particular and casual condition as respects a terrific revolutionary war, are not few, but many, and are all in one direction, all favouring, none thwarting, the solemn fascinations by which with spells and witchcraft the shadowy nature of man binds him down to look for ever into this dim abyss. The earth, whom with sublimity so awful the poet apostrophized after Waterloo, as ‘perturbed’ and restless exceedingly, whom with a harp so melodious and beseeching he adjured to rest–and again to rest from instincts of war so deep, haunting the very rivers with blood, and slumbering not through three-and-twenty years of woe–is again unsealed from slumber by the mere reaction of the mighty past working together with the too probable future and with the co-agencies from the unintelligible present. The fervour and the strife of human thought is but the more subtle for being less derived from immediate action, and more so from hieroglyphic mysteries or doubts concealed in the very shows of life. The centres of civilization seethe, as it were, and are ebullient with the agitation of the self-questioning heart.