Page images
PDF
EPUB

virtue the harmony (aguoviav,) and music of the soul. (uxus 8.) Temperance, he describes as a certain symphony and concord of the affections. (συμφωνια τινι, και αρμονια.). Plato himself demands of those who read his allegories, that they should not rest satisfied with the image, but penetrate the hidden meaning of the truth so veiled. And it was therefore justly observed, that " He is no Platonist who thinks that Plato must not be understood allegorically, unless he will, with Aristotle, triumph over Plato's words, and not regard his profound sense."+ The philosophy of Socrates was plain and simple, and proceeded upon a method peculiar to himself, of asking questions, until he obtained the induction which he desired, from the concessions of his opponents. That of Plato was more dogmatical, more ornamented, and often allegorical. His symbols, indeed, were much less obscure than those of Pythagoras. But Aristotle was the first who wholly laid allegory aside; and, in considering Plato as the representative of the morals of Socrates, we must not forget that he has added to his master's principles much of his

own manner.

The sages who obtained the distinguished title of the Seven Wise Men of Greece, directed their attention principally to morals, and conveyed their precepts in the shape of short and pointed aphorisms. Quintilian esteems them certain rules of life. "As yet," said that eloquent writer, "disputation had not obtained; but, couching their instructions in a few expressive terms, they were presented as so many religious mysteries." One grand sentence may be produced, ascribed by some to Thales, and by others to Chilo, which, while it explains this aphoristic mode of teaching, immortalizes the wisdom in which it originated," Know thyself." This was one of those precepts read in the temple of Delphos, and which Cicero so esteemed as to call it the precept of Apollo; and he remarks, with singular beauty, that it was given not exclusively to humble man by sending him into his bosom to learn its weakness, but principally to urge him to form an acquaintance with his own soul, in all the majesty of its powers, and all the importance of their application.§....

[ocr errors]
[ocr errors]

The characteristics of the earliest methods of teaching morals, lead us still higher towards their indisputable source. The parabolic mode of instruction is notoriously oriental so also is the proverbial form chosen by the seven Grecian Sages. The institutes of Menu may afford a sufficient evidence of the latter; while the gorgeous imagery interwoven *Plato. Phoed. and Repub. 6. and 10. + Coel. Redig. lib. 9. cap. 12. Quint. lib. 5. c.11. § Cic. Tuscab. I. 22, &c.

with the very texture of Eastern composition, proves the former. The Grecian poets, older than these historians and philosophers, (for even Thales, Chilo, and his celebrated associates, lived more than three centuries after Hesiod,) chose allegory, the very garb of poetry, as the grand vehicle of their moral sentiments. And, while their mythological traditions may be distinctly traced to an oriental origin, their fables were regarded by the sages of Greece as containing philosophical truths, under the veil of fiction. Doubtless they drew their ethics from the sources whence they derived their philosophy; and the very form in which Hesiod gives his moral precepts, combines both the characteristics of aphorism and poetry.

Thales, although said to be born at Miletus, is contended to have been of Phoenician extract; and it is certain that he travelled into Asia to acquire oriental wisdom. Pythagoras is known to have traversed various countries in that direction, and to have extended his researches as far as India. Plato visited Egypt, then the receptacle of the learning of the world, having received her knowledge from the latter; and confesses, that the principles of his philosophy, as well as the use of symbols, were derived from older nations, whom, in conformity to the usage of the Greeks, relative to all people except themselves, he calls Barbarians. The Phoenicians, as the earliest navigators, carried the sciences, and the symbols under which they were couched, from the oriental world, and from Egypt immediately to Greece, and even to Britain; whose druids, more ancient than those of Gaul, resembled in many striking points, as well of philosophy as of religious observances, the Hindus; and shew, in the most obvious particulars, the oriental origin of their system.

It is difficult to obtain information relative to the origination of ancient science, from any records except those of sacred history. From whatever fountains the sages of India drew their theories, it is evident that those of Greece drank of the same wells of knowledge. The philosophical schools of the East comprise the metaphysics of the dif ferent sects of Grecian philosophy; and, as oriental systems are unquestionably older than those of Greece, if a real analogy subsists, it must have been imparted to the latter: it could not have been derived from them by the former. The grand and favorite doctrine of Pythagoras, relative to the transmigration of souls, adopted even in the purer and more simple philosophy of Plato, is so evidently of Eastern origin, that it becomes a powerful argument in support of the hypothesis of the derivation of other parts of the same

the middle classes, and the greater condescension and willing co-operation of the elevated circles in every laudable enterprise, abundantly prove that these means of improvement are not extended in vain.

Among these means, the formation of literary and philosophical societies, and the increase of useful and improving publications, hold a prominent rank: the former address themselves to man as a social creature, the latter as a reflecting being; the former call forth his dormant powers, the latter prepare them for exercise; these nourish and enrich his mind, those bring his resources into action, and deliver him from the reproach of merely living to himself.

The Philomathic Institution cultivates literary composition as well as oral discussion; and the Directors, during the last year, yielded to the wishes of its Members in commencing this periodical, that a greater degree of permanency might be given to their contributions; that the domestic circle might more fully participate in the mental repast; and that, in some degree, the engagements of the members might contribute to the general stock of knowledge, and universal intellectual advancement.

They have now completed their second volume, and are happy in the assurance that they have not disappointed the expectations of their friends. While they have reason to be gratified by the review of the past, they feel encouraged by the anticipation of the future.

The Editors consider this Journal a miscellany, which, while it in some respects resembles contemporary publications, possesses characteristics peculiar to itself. It is not the vehicle of the interested few. The Institution, abstaining from political and theological controversy, admits to its body individuals respectable for their moral and intellectual worth, apart from these considerations; hence, com

V.

plete uniformity of opinion is not to be expected, nor in the search for truth, which none can boast of exclusively possessing, is it to be desired: still the directors, who are warm friends to piety, irrespective of sect, and to social order separate from party, admit not of lectures, essays, nor discussions, tending to promote any contrary cause.

One feature, in this publication, is a condensed report of the principal discussions, affording peculiar advantages to the sincere inquirer, as it presents him with arguments and illustrations on either side of an important question, by which he can calmly compare contending opinions, thereby re-examining, enlarging, and confirming his own views, or yielding them to the greater force of opposing argument.

Another characteristic of this Journal, although we will not call it a peculiarity, is, that its contents will not be confined to the popular topics of the day, or to considerations of minor importance, but comprehend series of papers on subjects of permanent interest: of this class are the lectures on the History of Ethics, and those on the structure of the English Language; the poems of Astrea, and the Siege of Constantinople, which, when completed, will be followed by others of a like character.

It will, at the same time, as it has hitherto done, comprise papers of a miscellaneous description. In short, as the Members continually increase, the Journal, which is the informal report of the transactions of the Institution, cannot fail to increase in the variety and importance of its future contents.

In reference to the Review Department, the Editors have only to add, that they expect to augment its interest without abating its impartiality. They hope to be instrumental in fostering rising talent, and in encouraging acknowledged ability; in recommending useful discovery, and promoting

real improvement; and, at the same time, in discouraging the effusions of youthful vanity, and checking the reveries of pedantic assurance; in exposing the boasts of empirical pretence, and detecting the delusions of mere interested experiment.

March 31, 1825.

« PreviousContinue »