There have been many explanations of ancient Greece and its peculiar spirit. If I may say so, the only original thing about the explanation offered in this book is its want of originality; for it is the explanation of the Greeks themselves. They believed that Hellenism was born of the conflict between the Greeks and the Barbarians. As Thucydides puts it (I. 3), “Greek” and “Barbarian” are correlative terms; and Herodotus wrote his great book, “seeking,” as he says, “digressions of set purpose,” to illustrate just that. About such an explanation there is obviously nothing startling at all. It is indeed (at first sight) so colourless and negative, that it must be dissatisfaction with it which has provoked all the other explanations. Scholars must have said to themselves, “What is the use of repeating that Hellenism is the opposite of Barbarism? We know that already.” But they knew it only in a formal or abstract way. It is but the other day that classical scholars have begun to study the Barbarian and to _work out_ the contrast which alone can give us the material for a rich understanding of the Greek himself. Without this study one’s ideas of the Greek could not fail to be somewhat empty and colourless. But any one who cares to read even the meagre outline which these essays supply will hardly complain that there is a lack of colour. The subject indeed is so vast that one is compelled to be selective and illustrative. Even to be this is far from easy. For instance, it seems extraordinary to write upon the meaning of Hellenism without a chapter on Greek art. Such a chapter, however, is excluded by the design of this book, which must dispense with illustrations; whereas in dealing with literature I could always drive home my point by simple quotation. Then again it may appear a little old-fashioned and arbitrary that I confine myself to the centuries before Alexander. But after all it was, in these centuries that Hellenism rose into its most characteristic form—and in any case a man must stop somewhere. We lovers of Greece are put very much on our defence nowadays, and no doubt we sometimes claim too much for her. She sinned deeply and often, and sometimes against the light. Things of incalculable value have come to us not from her. There probably never was a time when she had not something to learn from the Barbarians about her—from Persia, from Palestine, from distant China. But when all is said, we owe it to Greece that we think as we do, and not as Semites or Mongols. I believe that on the whole our modes of thought are preferable. At any rate they have on the whole prevailed. And what we students of Greece argue is that she was fighting our battle; that in the deepest and truest and most strictly historical sense the future of the things we cherish most was involved in her fortunes. How then could we fail to sympathise with her? I have tried to be just; I could not be dispassionate. CONTENTS PAGE