The general drift of thought in the concluding years of the fourth century B.C. was not with Aristotle, nor towards the laborious and necessary accumulation of ordered knowledge. It is possible that without his endowments from the king he would have made but a small figure in intellectual history. Through them he was able to give his splendid intelligence substance and effect. The ordinary man prefers easy ways so long as they may be followed, and is almost wilfully heedless whether they end at last in a cul-de-sac. Finding the stream of events too powerful to control at once, the generality of philosophical teachers drifted in those days from the scheming of model cities and the planning of new ways of living into the elaboration of beautiful and consoling systems of evasion. Perhaps that is putting things coarsely and unjustly. But let Professor Gilbert Murray speak upon this matter.[192] “The Cynics cared only for virtue and the relation of the soul to God; the world and its learning and its honours were as dross to them. The Stoics and Epicureans, so far apart at first sight, were very similar in their ultimate aim. What they really cared about was ethics--the practical question how a man should order his life. Both, indeed, gave themselves to some science--the Epicureans to physics, the Stoics to logic and rhetoric--but only as a means to an end. The Stoic tried to win men’s hearts and convictions by sheer subtlety of abstract argument and dazzling sublimity of thought and expression. The Epicurean was determined to make Humanity go its way without cringing to capricious gods and without sacrificing Free-Will. He condensed his gospel into four maxims: ‘God is not to be feared; Death cannot be felt; the Good can be won; all that we dread can be borne and conquered.’” And meanwhile the stream of events flowed on, with a reciprocal indifference to philosophy. § 8 If the Greek classics are to be read with any benefit by modern men, they must be read as the work of men like ourselves. Regard must be had to their traditions, their opportunities, and their limitations. There is a disposition to exaggeration in all human admiration; men will treat the rough notes of Thucydides or Plato for work they never put in order as miracles of style, and the errors of their transcribers as hints of unfathomable mysteries; most of our classical texts are very much mangled, and all were originally the work of human beings in difficulties, living in a time of such darkness and narrowness of outlook as makes our own age by comparison a period of dazzling illumination. What we shall lose in reverence by this familiar treatment, we shall gain in sympathy for that group of troubled, uncertain, and very modern minds. The Athenian writers were, indeed, the first of modern men. They were discussing questions that we still discuss; they began to struggle with the great problems that confront us to-day. Their writings are our dawn.[193]