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THREE:Personally, we know more about Aristotle than about any other Greek philosopher of the classic period; but what we know does not amount to much. It is little more than the skeleton of a life, a bald enumeration of names and dates and places, with a few more or less doubtful anecdotes interspersed. These we shall now relate, together with whatever inferences the facts seem to warrant. Aristotle was born 384 B.C., at Stageira, a Greek colony in Thrace. It is remarkable that every single Greek thinker of note, Socrates and Plato alone281 excepted, came from the confines of Hellenedom and barbarism. It has been conjectured by Auguste Comte, we know not with how much reason, that religious traditions were weaker in the colonies than in the parent states, and thus allowed freer play to independent speculation. Perhaps, also, the accumulation of wealth was more rapid, thus affording greater leisure for thought; while the pettiness of political life liberated a fund of intellectual energy, which in more powerful communities might have been devoted to the service of the State. Left an orphan in early youth, Aristotle was brought up by one Proxenus, to whose son, Nicanor, he afterwards repaid the debt of gratitude. In his eighteenth year he settled at Athens, and attended the school of Plato until the death of that philosopher twenty years afterwards. It is not clear whether the younger thinker was quite conscious of his vast intellectual debt to the elder, and he continually emphasises the points on which they differ; but personally his feeling towards the master was one of deep reverence and affection. In some beautiful lines, still extant, he speaks of ‘an altar of solemn friendship dedicated to one of whom the bad should not speak even in praise; who alone, or who first among mortals, proved by his own life and by his system, that goodness and happiness go hand in hand;’ and it is generally agreed that the reference can only be to Plato. Again, in his Ethics, Aristotle expresses reluctance to criticise the ideal theory, because it was held by dear friends of his own; adding the memorable declaration, that to a philosopher truth should be dearer still. What opinion Plato formed of his most illustrious pupil is less certain. According to one tradition, he surnamed Aristotle the Nous of his school. It could, indeed, hardly escape so penetrating an observer that the omnivorous appetite for knowledge, which he regarded as most especially characteristic of the philosophic temperament, possessed this young learner to a degree never before paralleled among the sons of men. He may,282 however, have considered that the Stagirite’s method of acquiring knowledge was unfavourable to its fresh and vivid apprehension. An expression has been preserved which can hardly be other than genuine, so distinguished is it by that delicate mixture of compliment and satire in which Plato particularly excelled. He is said to have called Aristotle’s house the ‘house of the reader.’ The author of the Phaedrus, himself a tolerably voluminous writer, was, like Carlyle, not an admirer of literature. Probably it occurred to him that a philosophical student, who had the privilege of listening to his own lectures, might do better than shut himself up with a heap of manuscripts, away from the human inspiration of social intercourse, and the divine inspiration of solitary thought. We moderns have no reason to regret a habit which has made Aristotle’s writings a storehouse of ancient speculations; but from a scientific, no less than from an artistic point of view, those works are overloaded with criticisms of earlier opinions, some of them quite undeserving of serious discussion.

THREE:"Did you speak to the Spanish woman?" he asked.

THREE:Dimension lines should be in blue, but may be in red. Where to put them is a great point in draughting. To know where dimensions are required involves a knowledge of fitting and pattern-making, and cannot well be explained; it must be learned in practice. The lines should be fine and clear, leaving a space in their centre for figures when there is room. The distribution of centre lines and dimensions over a drawing must be carefully studied, for the double purpose of giving it a good appearance and to avoid confusion. Figures should be made like printed numerals; they are much better understood by the workman, look more artistic, and when once learned require but little if any more time than written figures. If the scale employed is feet and inches, dimensions to three feet should be in inches, and above this in feet and inches; this corresponds to shop custom, and is more comprehensive to the workman, however wrong it may be according to other standards."Now tell me about it, Louis," she said.

THREE:

THREE:Euripides is not a true thinker, and for that very reason fitly typifies a period when religion had been shaken to its very foundation, but still retained a strong hold on men’s minds, and might at any time reassert its ancient authority with unexpected vigour. We gather, also, from his writings, that ethical sentiment had undergone a parallel transformation. He introduces characters and actions which the elder dramatists would have rejected as unworthy of tragedy, and not only introduces them, but composes elaborate speeches in their defence. Side by side with examples of devoted heroism we find such observations as that everyone loves himself best, and that those are most prosperous who attend most exclusively to their own interests. It so happens that in one instance where Euripides has chosen a subject already handled by Aeschylus, the difference of treatment shows how great a moral revolution had occurred in the interim. The conflict waged between Eteoclês and Polyneicês for their father’s throne is the theme both of the Seven against Thebes and of the Phoenician Women. In both, Polyneicês bases his claim on grounds of right. It had been agreed that he and his brother should alternately hold sway over Thebes. His turn has arrived, and Eteoclês refuses to give way. Polyneicês endeavours to enforce his pretensions by bringing a foreign army against Thebes. Aeschylus makes him appear before the walls with an allegorical figure of Justice on his shield, promising to restore him to his father’s seat. On hearing this, Eteoclês exclaims:—Henceforth, whatever our philosopher says about Matter will apply to extension and to extension alone. It cannot be apprehended by sight, nor by hearing, nor by smell, nor by taste, for it is neither colour, nor sound, nor odour, nor juice. Neither can it be touched, for it is not a body, but it becomes corporeal on being blended with sensible qualities. And, in a later essay, he describes it as receiving all things and letting them depart again without retaining the slightest trace of their presence.483 Why then, it may be asked, if Plotinus meant extension, could he not say so at once, and save us all this trouble in hunting out his meaning? There were very good reasons why he should not. In the first place, he wished to express himself, so far as possible, in Aristotelian phraseology, and this was incompatible with the reduction of Matter to extension. In the next place, the idea of an infinite void had been already appropriated by the Epicureans, to whose system he was bitterly opposed. And, finally, the extension of ordinary327 experience had not the absolute generality which was needed in order to bring Matter into relation with that ultimate abstraction whence, like everything else, it has now to be derived.