ed what we, after
them, call the phenomena, the appearances, the manifold aspects,
constantly shifting with the shifting points of view of the observer or
many observers of it, inconstant, unsteady, superficial, mirrored
through the senses and imagination, multiplied and distorted in
divergent and changing opinions, or misrepresented and even caricatured
in the turbid medium of ordinary speech, like a clouded image on the
broken waters of a rushing stream. 'It'--so at first they spoke of the
object of true or 'philosophic' knowledge--was one and single, eternal
and unchangeable, a universe or world-order of parts fixed for ever in
their external relations and inward structure. In each and all of us
there was, as it were, a tiny mirror that could be cleared so as to
reflect all this, and in so far as such reflection took place an inner
light was kindled in each which was a lamp to his path. Knowing--for to
know was so to reflect the world as it really was--knowing, man came to
self-possession and self-satisfaction--to peace and joy--and was even
'on this bank and shoal of time' raised beyond the reach of all
accidents and evils of mortal existence--looking around and down upon
all that could harm or hurt him and seeing it to be in its law-abiding
orderliness and eternal changelessness the embodiment of good. So
viewing it, man learned to feel the Universe his true home, and was
inspired not only with awe but with a high loyalty and public spirit.
'The poet says "Dear City of Cecrops", and shall I not say "Dear City of
God"?'

The knowledge thus reached or believed to be attainable was more and
more discriminated from what was offered or supplied by Art or Science
or Religion, though it was still often confused with each and all of
them. As opposed to that of Art, it was not direct or immediate vision
flashed as it were upon the inner eye in moments of inspiration or
excitement; as opposed to that of Science, it was a knowledge that
pierced below the surface and the seeming of Nature and History; as
opposed to that of Religion (which was rather faith than knowledge), it
was sober, unimaginative, cleansed of emotional accompaniment and
admixture, the 'dry light' of the wise soul. True to the principle which
I have stated, ancient Philosophy proclaimed that the only knowledge in
the end worth having was knowledge of Fact--of what lay behind all
seeming however fair--Fact unmodified and unmodifiable by human wish or
will; i