I
Historical criticism nowhere occurs as an isolated2 fact in the civilisation3 or literature of any people. It is part of that complex working towards freedom which may be described as the revolt against authority. It is merely one facet4 of that speculative5 spirit of an innovation, which in the sphere of action produces democracy and revolution, and in that of thought is the parent of philosophy and physical science; and its importance as a factor of progress is based not so much on the results it attains6, as on the tone of thought which it represents, and the method by which it works.
Being thus the resultant of forces essentially7 revolutionary, it is not to be found in the ancient world among the material despotisms of Asia or the stationary8 civilisation of Egypt. The clay cylinders9 of Assyria and Babylon, the hieroglyphics10 of the pyramids, form not history but the material for history.
The Chinese annals, ascending11 as they do to the barbarous forest life of the nation, are marked with a soberness of judgment12, a freedom from invention, which is almost unparalleled in the writings of any people; but the protective spirit which is the characteristic of that people proved as fatal to their literature as to their commerce. Free criticism is as unknown as free trade. While as regards the Hindus, their acute, analytical13 and logical mind is directed rather to grammar, criticism and philosophy than to history or chronology. Indeed, in history their imagination seems to have run wild, legend and fact are so indissolubly mingled14 together that any attempt to separate them seems vain. If we except the identification of the Greek Sandracottus with the Indian Chandragupta, we have really no clue by which we can test the truth of their writings or examine their method of investigation15.
It is among the Hellenic branch of the Indo-Germanic race that history proper is to be found, as well as the spirit of historical criticism; among that wonderful offshoot of the primitive16 Aryans, whom we call by the name of Greeks and to whom, as has been well said, we owe all that moves in the world except the blind forces of nature.
For, from the day when they left the chill table-lands of Tibet and journeyed, a nomad17 people, to ?gean shores, the characteristic of their nature has been the search for light, and the spirit of historical criticism is part of that wonderful Aufkl?rung or illumination of the intellect which seems to have burst on the Greek race like a great flood of light about the sixth century B.C.
L’esprit d’un siècle ne na?t pas et ne meurt pas à jour fixe, and the first critic is perhaps as difficult to discover as the first man. It is from democracy that the spirit of criticism borrows its intolerance of dogmatic authority, from physical science the alluring18 analogies of law and order, from philosophy the conception of an essential unity19 underlying20 the complex manifestations21 of phenomena22. It appears first rather as a changed attitude of mind than as a principle of research, and its earliest influences are to be found in the sacred writings.
For men begin to doubt in questions of religion first, and then in matters of more secular23 interest; and as regards the nature of the spirit of historical criticism itself in its ultimate development, it is not confined merely to the empirical method of ascertaining24 whether an event happened or not, but is concerned also with the investigation into the causes of events, the general relations which phenomena of life hold to one another, and in its ultimate development passes into the wider question of the philosophy of history.
Now, while the workings of historical criticism in these two spheres of sacred and uninspired history are essentially manifestations of the same spirit, yet their methods are so different, the canons of evidence so entirely25 separate, and the motives26 in each case so unconnected, that it will be necessary for a clear estimation of the progress of Greek thought, that we should consider these two questions entirely apart from one another. I shall then in both cases take the succession of writers in their chronological27 order as representing the rational order—not that the succession of time is always the succession of ideas, or that dialectics moves ever in the straight line in which Hegel conceives its advance. In Greek thought, as elsewhere, there are periods of stagnation28 and apparent retrogression, yet their intellectual development, not merely in the question of historical criticism, but in their art, their poetry and their philosophy, seems so essentially normal, so free from all disturbing external influences, so peculiarly rational, that in following in the footsteps of time we shall really be progressing in the order sanctioned by reason.
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1 Oxford | |
n.牛津(英国城市) | |
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2 isolated | |
adj.与世隔绝的 | |
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3 civilisation | |
n.文明,文化,开化,教化 | |
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4 facet | |
n.(问题等的)一个方面;(多面体的)面 | |
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5 speculative | |
adj.思索性的,暝想性的,推理的 | |
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6 attains | |
(通常经过努力)实现( attain的第三人称单数 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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7 essentially | |
adv.本质上,实质上,基本上 | |
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8 stationary | |
adj.固定的,静止不动的 | |
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9 cylinders | |
n.圆筒( cylinder的名词复数 );圆柱;汽缸;(尤指用作容器的)圆筒状物 | |
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10 hieroglyphics | |
n.pl.象形文字 | |
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11 ascending | |
adj.上升的,向上的 | |
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12 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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13 analytical | |
adj.分析的;用分析法的 | |
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14 mingled | |
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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15 investigation | |
n.调查,调查研究 | |
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16 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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17 nomad | |
n.游牧部落的人,流浪者,游牧民 | |
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18 alluring | |
adj.吸引人的,迷人的 | |
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19 unity | |
n.团结,联合,统一;和睦,协调 | |
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20 underlying | |
adj.在下面的,含蓄的,潜在的 | |
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21 manifestations | |
n.表示,显示(manifestation的复数形式) | |
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22 phenomena | |
n.现象 | |
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23 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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24 ascertaining | |
v.弄清,确定,查明( ascertain的现在分词 ) | |
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25 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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26 motives | |
n.动机,目的( motive的名词复数 ) | |
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27 chronological | |
adj.按年月顺序排列的,年代学的 | |
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28 stagnation | |
n. 停滞 | |
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