These Lectures, as I have said, are altogether crude and fragmentary—how, indeed, could they be otherwise, dealing with so vast a subject, and so long a period of time? They are meant neither as Essays nor as Orations, but simply as a collection of hints to those who may wish to work out the subject for themselves; and, I trust, as giving some glimpses of a central idea, in the light of which the spiritual history of Alexandria, and perhaps of other countries also, may be seen to have in itself a coherence and organic method. I was of course compelled, by the circumstances under which these Lectures were delivered, to keep clear of all points which are commonly called “controversial.” I cannot but feel that this was a gain, rather than a loss; because it forced me, if I wished to give any interpretation at all of Alexandrian thought, any Theodicy at all of her fate, to refer to laws which I cannot but believe to be deeper, wider, more truly eternal than the points which cause most of our modern controversies, either theological or political; laws which will, I cannot but believe also, reassert themselves, and have to be reasserted by all wise teachers, very soon indeed, and it may be under most novel embodiments, but without any change in their eternal spirit. For I may say, I hope, now (what if said ten years ago would have only excited laughter), that I cannot but subscribe to the opinion of the many wise men who believe that Europe, and England as an integral part thereof, is on the eve of a revolution, spiritual and political, as vast and awful as that which took place at the Reformation; and that, beneficial as that revolution will doubtless be to the destinies of mankind in general, it depends upon the wisdom and courage of each nation individually, whether that great deluge shall issue, as the Reformation did, in a fresh outgrowth of European nobleness and strength or usher in, after pitiable confusions and sorrows, a second Byzantine age of stereotyped effeminacy and imbecility. For I have as little sympathy with those who prate so loudly of the progress of the species, and the advent of I know-not-what Cockaigne of universal peace and plenty, as I have with those who believe on the strength of “unfulfilled prophecy,” the downfall of Christianity, and the end of the human race to be at hand. Nevertheless, one may well believe that prophecy will be fulfilled in this great crisis, as it is in every great crisis, although one be unable to conceive by what method of symbolism the drying up of the Euphrates can be twisted to signify the fall of Constantinople: and one can well believe that a day of judgment is at hand, in which for every nation and institution, the wheat will be sifted out and gathered into God’s garner, for the use of future generations, and the chaff burnt up with that fire unquenchable which will try every man’s work, without being of opinion that after a few more years are over, the great majority