with nothing finer than a crow-bar. Socrates had
set a higher value on ethical philosophy, derived from the consciousness
of man, than on physical science; consequently, Dr. Draper's choice must
be between treating him weakly and treating him brutally; he chooses the
latter, and plays his _role_ with vigor,--talks of his "lecherous
countenance," and calls him "infidel" and "hypocrite." Plato he treats
with more respect, but scarcely with more intelligence. He makes an
inventory of Plato's opinions, as a shopman might of his goods; and does
it with an air which says, "He who buys these gets cheated," while
occasionally be cannot help breaking out into an expression of
impatience. Indeed, not only Plato, but Athens itself, represents to Dr.
Draper's mind the mere raw youth, the mere ambitious immaturity of
Grecian intellect, amusing itself with "faith" because incapable of
"reason." He finds its higher and only rational stage at Alexandria, at
Syracuse, or wherever results in physical science were attained. In
Aristotle, indeed, he is able to have some complacency, since the
Stagirite is in a degree "physiological." But this pleasure is partial,
for Aristotle has the trick of eminent intelligences, and must needs
presently spread his pinions and launch forth into the great skies of
speculation; whereupon, albeit he flies low, almost touching the earth
with the tips of his wings, our physiological philosopher begins to
_pish_ and _pshaw_.

In his treatment of modern or post-Roman history, Dr. Draper goes over
new ground in much the same spirit. He seems, indeed, nearer to his
facts, deals more with actual life, is more lively, graphic, engaging,
and has not that air of an intellectual shopman making an inventory.
Considered as a general review of the history of Europe, written chiefly
in the interest of physical science, but also in marked opposition to
Roman Catholicism, it might pass unchallenged and not without praise.
But considered as a final scientific interpretation of the last fifteen
centuries, its shortcomings are simply immeasurable. The history of
Europe, from the fusion of the Christian Impulse with Roman imperialism
to the time of Columbus, Copernicus, and Luther, is the history of a
grand religious idealism _established over men's heads in the form of an
institution_, because too great to be held in solution by their
thoughts. Of such a matter the writer in question could give no other
than a very inadequat