This is conclusively proved by the selection that determined survival, which was governed not by mere chance but very definitely by a deliberate tendency. The Atticism of the Augustan Age, tired, sterile, pedantic, back-looking, conceived the hall-mark “classical” and allowed only a very small group of Greek works up to Plato to bear it. The rest, including the whole wealth of Hellenistic literature, was rejected and has been almost entirely lost. It is this pedagogue’s anthology that has survived (almost in its entirety) and so fixed the imaginary picture of “Classical Antiquity” alike for the Renaissance Florentine and for Winckelmann, Hölderlin, and even Nietzsche. [In this English translation, it should be mentioned, the word “Classical” has almost universally been employed to translate the German _antike_, as, in the translator’s judgment, no literal equivalent of the German word would convey the specific meaning attached to _antike_ throughout the work, “antique,” “ancient” and the like words having for us a much more general connotation.—_Tr._] ----- XI Briefly, then, there are two ways of regarding the Classical—the materialistic and the ideological. By the former, it is asserted that the sinking of one scale-pan has its cause in the rising of the other, and it is shown that this occurs invariably (truly a striking theorem); and in this juxtaposing of cause and effect we naturally find the social and sexual, at all events the purely political, facts classed as causes and the religious, intellectual and (so far as the materialist tolerates them as facts at all) the artistic as effects. On the other hand, the ideologues show that the rising of one scale-pan follows from the sinking of the other, which they are able to prove of course with equal exactitude; this done, they lose themselves in cults, mysteries, customs, in the secrets of the strophe and the line, throwing scarcely a side-glance at the commonplace daily life—for them an unpleasant consequence of earthly imperfection. Each side, with its gaze fixed on causality, demonstrates that the other side either cannot or will not understand the true linkages of things and each ends by calling the other blind, superficial, stupid, absurd or frivolous, oddities or Philistines. It shocks the ideologue if anyone deals with Hellenic finance-problems and instead of, for example, telling us the deep meanings of the Delphic oracle, describes the far-reaching money operations which the Oracle priests undertook with their accumulated treasures. The politician, on the other hand, has a superior smile for those who waste their enthusiasm on ritual formulæ and the dress of Attic youths, instead of writing a book adorned with up-to-date catchwords about antique class-struggles.