Professor Butcher discusses, for example, at great length, the leading characteristics of the Greek temper, but, in drawing his conclusions, he has not sufficiently distinguished between what was more or less accidental and what was essentially peculiar. The fact is that nothing is so easy as generalisations of this kind, if the deduction of half truth be our aim; and nothing so difficult if whole truth, or truth which may be accepted without reserve, is to be the result. The most mobile, plastic, Protean people who have ever lived, their activity, within the strict limits of classical literature, extended over about six centuries, and, if we protract it to the point included in Professor Butcher’s illustrations, to more than nine centuries. Of their literature, though we appear to have the best of it, not a third part has survived. By an adroit use of illustration, it is, therefore, easy to predicate anything of them. Go to serious epic, to serious as distinguished from passionate lyric, to tragedy, to threnody, and they were, if you please, the gravest people on earth’s face; go to Aristophanes and to the poets of the Old Comedy, and they were the merriest; go to the Ionic Elegists and to the fragments of the New Comedy, and they were the saddest and most cynical; go to Thucydides, Plato, and Aristotle, and they were, like Dante’s sages, _ni tristi ni lieti_. We do not quarrel with Professor Butcher’s general position in his Essay on the melancholy of the Greeks, or question that there existed in certain moods a profound melancholy and dissatisfaction with life in the Greek temper. But of what intelligent and reflective people or individual who have ever existed is this not equally true? Where we do quarrel with Professor Butcher is on the following point, the point on which he chiefly rests in proving that the Greeks were pre-eminently distinguished by pessimistic melancholy--an assertion that we deny _in toto_. He tells us that, with one notable exception, to which he subsequently adds three others, the Greeks regarded hope not as a solace and support in life, but as a snare and a delusion, not as a power to cling to, but as an influence fraught with mischief. Nothing surely can be more erroneous. The wisest people who have ever lived are not likely to have confounded baseless and flighty desires or aspirations with what is implied in hope, though Professor Butcher has done so in the illustrations advanced by him in support of his theory. All through Greek literature, from Hesiod to Theocritus--not to go further--the importance and wisdom of cherishing hope, as one of the chief supports of life, are emphatically dwelt on. Professor Butcher has surely misrepresented--certainly Æschylus and the Greeks generally did not interpret it in the sense in which he has done--the fable of Pandora’s chest. It was not “as part of the deadly gift of the goddess” that hope was there; it was as the one blessing amid the crowd of ills. “As long