And it was in consequence of these very sins of theirs, as I think, that the old Hellenic race began to die out physically, and population throughout Greece to decrease with frightful rapidity, after the time of the Achaean league. The facts are well known; and foul enough they are.
When the Romans destroyed Greece, God was just and merciful. The eagles were gathered together only because the carrion needed to be removed from the face of God's earth. And at the time of which I now speak, the signs of approaching death were fearfully apparent. Hapless and hopeless enough were the clique of men out of whom the first two Ptolemies hoped to form a school of philosophy; men certainly clever enough, and amusing withal, who might give the kings of Egypt many a shrewd lesson in king-craft, and the ways of this world, and the art of profiting by the folly of fools, and the selfishness of the selfish; or who might amuse them, in default of fighting-cocks, by puns and repartees, and battles of logic; "how one thing cannot be predicated of another," or "how the wise man is not only to overcome every misfortune, but not even to feel it," and other such mighty questions, which in those days hid that deep unbelief in any truth whatsoever which was spreading fast over the minds of men. Such word-splitters were Stilpo and Diodorus, the slayer and the slain. They were of the Megaran school, and were named Dialectics; and also, with more truth, Eristics, or quarrellers. Their clique had professed to follow Zeno and Socrates in declaring the instability of sensible presumptions and conclusions, in preaching an absolute and eternal Being. But there was this deep gulf between them and Socrates; that while Socrates professed to be seeking for the Absolute and Eternal, for that which is, they were content with affirming that it exists. With him, as with the older sages, philosophy was a search for truth. With them it was a scheme of doctrines to be defended. And the dialectic on which they prided themselves so much, differed from his accordingly. He used it inductively, to seek out, under the notions and conceptions of the mind, certain absolute truths and laws of which they were only the embodiment.
Words and thought were to him a field for careful and reverent induction, as the phenomena of nature are to us the disciples of Bacon.
But with these hapless Megarans, who thought that they had found that for which Socrates professed only to seek dimly and afar off, and had got it safe in a dogma, preserved as it were in spirits, and put by in a museum, the great use of dialectic was to confute opponents. Delight in their own subtlety grew on them, the worship not of objective truth, but of the forms of the intellect whereby it may be demonstrated; till they became the veriest word-splitters, rivals of the old sophists whom their master had attacked, and justified too often Aristophanes' calumny, which confounded Socrates with his opponents, as a man whose aim was to make the worse appear the better reason.
We have here, in both parties, all the marks of an age of exhaustion, of scepticism, of despair about finding any real truth. No wonder that they were superseded by the Pyrrhonists, who doubted all things, and by the Academy, which prided itself on setting up each thing to knock it down again; and so by prudent and well-bred and tolerant qualifying of every assertion, neither affirming too much, nor denying too much, keep their minds in a wholesome--or unwholesome--state of equilibrium, as stagnant pools are kept, that everything may have free toleration to rot undisturbed.
