Lecture II--The Ptolemaic Era (Continued.)

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Yes--the Cambridge Tutor was right. Before you can tell what a man means, you must have patience to find out what he says. So far from wishing our grammatical and philological education to be less severe than it is, I think it is not severe enough. In an age like this--an age of lectures, and of popular literature, and of self-culture, too often random and capricious, however earnest, we cannot be too careful in asking ourselves, in compelling others to ask themselves, the meaning of every word which they use, of every word which they read; in assuring them, whether they will believe us or not, that the moral, as well as the intellectual culture, acquired by translating accurately one dialogue of Plato, by making out thoroughly the sense of one chapter of a standard author, is greater than they will get from skimming whole folios of Schlegelian aesthetics, resumes, histories of philosophy, and the like second-hand information, or attending seven lectures a-week till their lives' end. It is better to know one thing, than to know about ten thousand things. I cannot help feeling painfully, after reading those most interesting Memoirs of Margaret Fuller Ossoli, that the especial danger of this time is intellectual sciolism, vagueness, sentimental eclecticism--and feeling, too, as Socrates of old believed, that intellectual vagueness and shallowness, however glib, and grand, and eloquent it may seem, is inevitably the parent of a moral vagueness and shallowness, which may leave our age as it left the later Greeks, without an absolute standard of right or of truth, till it tries to escape from its own scepticism, as the later Neoplatonists did, by plunging desperately into any fetish-worshipping superstition which holds out to its wearied and yet impatient intellect, the bait of decisions already made for it, of objects of admiration already formed and systematised.

Therefore let us honour the grammarian in his place; and, among others, these old grammarians of Alexandria; only being sure that as soon as any man begins, as they did, displaying himself peacock-fashion, boasting of his science as the great pursuit of humanity, and insulting his fellow-craftsmen, he becomes, ipso facto, unable to discover any more truth for us, having put on a habit of mind to which induction is impossible; and is thenceforth to be passed by with a kindly but a pitying smile. And so, indeed, it happened with these quarrelsome Alexandrian grammarians, as it did with the Casaubons and Scaligers and Daciers of the last two centuries. As soon as they began quarrelling they lost the power of discovering. The want of the inductive faculty in their attempts at philology is utterly ludicrous. Most of their derivations of words are about on a par with Jacob Bohmen's etymology of sulphur, wherein he makes sul, if I recollect right, signify some active principle of combustion, and phur the passive one. It was left for more patient and less noisy men, like Grimm, Bopp, and Buttmann, to found a science of philology, to discover for us those great laws which connect modern philology with history, ethnology, physiology, and with the very deepest questions of theology itself. And in the meanwhile, these Alexandrians' worthless criticism has been utterly swept away; while their real work, their accurate editions of the classics, remain to us as a precious heritage. So it is throughout history: nothing dies which is worthy to live. The wheat is surely gathered into the garner, the chaff is burnt up by that eternal fire which, happily for this universe, cannot be quenched by any art of man, but goes on forever, devouring without indulgence all the folly and the falsehood of the world.