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ONE:Of these views, the first is taken by Ritter, and adopted with some modifications by M. Vacherot in his Histoire de l����cole d��Alexandrie. It is also unreservedly accepted by Donaldson in his continuation of Müller��s History of Greek Literature, and is probably held at this moment by most Englishmen who take any interest in the subject at all. The second view��according to which Neo-Platonism is, at least in342 its main features, a characteristic although degenerate product of Greek thought��is that maintained by Zeller. As against the Orientalising theory, it seems to us that Zeller has thoroughly proved his case.506 It may be doubted whether there is a single idea in Plotinus which can be shown to have its exact counterpart in any of the Hindoo or other Asiatic systems whence he is supposed to have drawn; and, as our own analysis has abundantly shown, he says nothing that cannot be derived, either directly or by a simple and easy process of evolution, from Plato, Aristotle, and the Stoics. On the other hand, has not Zeller gone much too far in treating Neo-Platonism as a product of the great religious reaction which unquestionably preceded and accompanied its appearance? Has he not altogether underrated its importance as a purely speculative system, an effort towards the attainment of absolute truth by the simple exercise of human reason? It seems to us that he has, and we shall offer some grounds for venturing to differ from his opinion.Two precepts stand out before all others, which, trivial as they may seem, are uttered from the very soul of Greek62 experience, ��Be moderate,�� and, ��Know thyself.�� Their joint observance constitutes the characteristic virtue of S?phrosyn��, which means all that we understand by temperance, and a great deal more besides; so much, in fact, that very clever Greeks were hard set to define it, and very wise Greeks could pray for it as the fairest gift of the gods.48 Let us suppose that each individual has a sphere of activity marked out for him by his own nature and his special environment; then to discern clearly the limits of that sphere and to keep within them would be S?phrosyn��, while the discernment, taken alone, would be wisdom. The same self-restraint operating as a check on interference with other spheres would be justice; while the expansive force by which a man fills up his entire sphere and guards it against aggressions may be called courage. Thus we are enabled to comprehend the many-sided significance of S?phrosyn��, to see how it could stand both for a particular virtue and for all virtuousness whatever. We need only glance at Homer��s poems, and in particular at the Iliad��a much deeper as well as a more brilliant work than the Odyssey��to perceive how very early this demand for moderation combined with self-knowledge had embodied itself in Greek thought. Agamemnon violates the rights of Achilles under the influence of immoderate passion, and through ignorance of how little we can accomplish without the hero��s assistance. Achilles, again, carries his vindictiveness too far, and suffers in consequence. But his self-knowledge is absolutely perfect; conscious that he is first in the field while others are better in council, he never undertakes a task to which his powers are not fully adequate; nor does he enter on his final work of vengeance without a clear consciousness of the speedy death which its completion will entail on himself. Hector, too, notwithstanding ominous forebodings, knows his duty and does it, but with much less just an estimate of his own powers, leading him to pursue his success too far, and then, when the63 tide has turned, not permitting him to make a timely retreat within the walls of Troy. So with the secondary characters. Patroclus also oversteps the limits of moderation, and pays the penalty with his life. Diomed silently bears the unmerited rebuke of Agamemnon, but afterwards recalls it at a most effective moment, when rising to oppose the craven counsels of the great king. This the Greeks called observing opportunity, and opportunism was with them, as with French politicians, a form of moderation.49 Down at the very bottom of the scale Thersites and Dolon are signal examples of men who do not know their sphere and suffer for their folly. In the Odyssey, Odysseus is a nearly perfect type of wisdom joined with self-control, erring, if we remember rightly, only once, when he insults Polyphemus before the ship is out of danger; while his comrades perish from want of these same gifts. TWO:There was no chance for Balmayne from the first. He was perfectly conscious all the time; he was to have anything that he required. He was absolutely cynical and callous as to the future. He had always played the coward's part all his life, and now, strangely enough, when he came to die he showed the greatest indifference.

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