In delivering thus emphatically my own views on this profound topic perhaps I do wrong. It is becoming to speak with humility on that which has been glorified by the great writers of Greece, of India, of Alexandria, and, in later times, of Europe.
[Sidenote: Complete analogy between Greek and Indian process of thought.]
In conclusion, I would remark that the view here presented of the results of Greek philosophy is that which offers itself to me after a long and careful study of the subject. It is, however, the affirmative, not the negative result; for we must not forget that if, on the one hand, the pantheistic doctrines of the Nature of God, Universal Animation, the theory of Emanation, Transmutation, Absorption, Transmigration, etc., were adopted, on the other there was by no means an insignificant tendency to atheism and utter infidelity. Even of this negative state a corresponding condition occurred in the Buddhism of India, of which I have previously spoken; and, indeed, so complete is the parallel between the course of mental evolution in Asia and Europe, that it is difficult to designate a matter of minor detail in the philosophy of the one which cannot be pointed out in that of the other. It was not without reason, therefore, that the Alexandrian philosophers, who were profoundly initiated in the detail of both systems, came to the conclusion that such surprising coincidences could only be accounted for upon the admission that there had been an ancient revelation, the vestiges of which had descended to their time. In this, however, they judged erroneously; the true explanation consisting in the fact that the process of development of the intellect of man, and the final results to which he arrives in examining similar problems, are in all countries the same.
[Sidenote: Variation of practical application explained.]
It does not fall within my plan to trace the application of these philosophical principles to practice in daily life, yet the subject is of such boundless interest that perhaps the reader will excuse a single paragraph. It may seem to superficial observation that, whatever might be the doctrinal resemblances of these philosophies, their application was very different. In a general way, it may be asserted that the same doctrines which in India led to the inculcation of indifference and quietism, led to Stoic activity in Greece and Italy. If the occasion permitted, I could, nevertheless, demonstrate in this apparent divergence an actual coincidence; for the mode of life of man is chiefly determined by geographical conditions, his instinctive disposition to activity increasing with the latitude in which he lives. Under the equinoctial line he has no disposition for exertion, his physiological relations with the climate making quietism most agreeable to him. The philosophical formula which, in the hot plains of India, finds its issue in a life of tranquillity and repose, will be interpreted in the more bracing air of Europe by a life of activity. Thus, in later ages, the monk of Africa, willingly persuading himself that any intervention to improve Nature is a revolt against the providence of God, spent his worthless life in weaving baskets and mats, or in solitary meditation in the caves of the desert of Thebais; but the monk of Europe encountered the labours of agriculture and social activity, and thereby aided, in no insignificant manner, in the civilization of England, France, and Germany. These things, duly considered, lead to the conclusion that human life, in its diversities, is dependent upon and determined by primary conditions in all countries and climates essentially the same.