are very superficial. His most judicious remarks differ from the remarks of a really philosophical historian, as a sum correctly cast up by a book-keeper, from a general expression discovered by an algebraist. The former is useful only in a single transaction; the latter may be applied to an infinite number of cases.

This opinion will, we fear, be considered as heterodox. For, not to speak of the illusion which the sight of a Greek type, or the sound of a Greek diphthong, often produces, there are some peculiarities in the manner of Thucydides, which in no small degree have tended to secure to him the reputation of profundity. His book is evidently the book of a man and a statesman; and in this respect presents a remarkable contrast to the delightful childishness of Herodotus. Throughout it there is an air of matured power, of grave and melancholy reflection, of impartiality and habitual selfcommand. His feelings are rarely indulged, and speedily repressed. Vulgar prejudices of every kind, and particularly vulgar superstitions, he treats with a cold and sober disdain peculiar to himself. His style is weighty, condensed, antithetical, and not unfrequently obscure. But when we look at his political philosophy, without regard to these circumstances, we find him to have been, what indeed it would have been a miracle if he had not been, simply an Athenian of the fifth century before Christ.

Xenophon is commonly placed, but we think without much reason, in the same rank with Herodotus and Thucydides. He resembles them, indeed, in the purity and sweetness of his style; but in spirit, he rather resembles that later school of historians, whose works seem to be fables, composed for a moral, and who, in their eagerness to give us warnings and example, forget to give us men and women. The life of Cyrus, whether we look upon it as a history or as a romance, seems to us a very wretched performance.

The Expedition of the Ten Thousand, and the History of Grecian Affairs, are certainly pleasant reading; but they indicate no great power of mind. In truth, Xenophon, though his taste was elegant, his disposition amiable, and his intercourse with the world extensive, had, we suspect, rather a weak head. Such was evidently the opinion of that extraordinary man to whom he early attached himself, and for whose memory he entertained an idolatrous veneration. He came in only for the milk with which Socrates nourished his babes in philosophy. A few saws of morality, and a few of the simplest doctrines of natural religion, were enough for the good young man. The strong meat, the bold speculations on physical and metaphysical science, were reserved for auditors of a different description. Even the lawless habits of a captain of mercenary troops, could not change the tendency which the character of Xenophon early acquired. To the last, he seems to have retained a sort of heathen Puritanism. The sentiments of piety and virtue, which abound in his works, are those of a well-meaning man, somewhat timid and narrow-minded, devout from constitution rather than from rational conviction. He was as superstitious as Herodotus, but in a way far more offensive. The very peculiarities which charm us in an infant, the toothless mumbling, the stammering, the tottering, the helplessness, the causeless tears and laughter, are disgusting in old age. In the same manner, the absurdity which precedes a period of general intelligence, is often pleasing; that which follows it is contemptible. The nonsense of Herodotus is that of a baby. The nonsense of Xenophon is that of a dotard. His stories about dreams, omens, and prophecies, present a strange contrast to the passages in which the shrewd and incredulous Thucydides mentions the popular superstitions. It is not quite clear that Xenophon was honest in his credulity; his fanaticism was in some degree politic.

He would have made an excellent member of the Apostolic Comarilla. An Alarmist by nature, an Aristocrat by party, he carried to an unreasonable excess his horror of popular turbulence. The quiet atrocity of Sparta did not shock him in the same manner; for he hated tumult more than crimes. He was desirous to find restraints which might curb the passions of the multitude; and he absurdly fancied that he had found them in a religion without evidences or sanction, precepts or example, in a frigid system of Theophilanthropy, supported by nursery tales.

Polybius and Arrian have given us authentic accounts of facts, and here their merit ends. They were not men of comprehensive minds; they had not the art of telling a story in an interesting manner. They have in consequence been thrown into the shade by writers, who, though less studious of truth than themselves, understood far better the art of producing effect, by Livy and Quintus Curtius.

Yet Polybius and Arrian deserve high praise, when compared with the writers of that school of which Plutarch may be considered as the head. For the historians of this class we must confess that we entertain a peculiar aversion. They seem to have been pedants, who, though destitute of those valuable qualities which are frequently found in conjunction with pedantry, thought themselves great philosophers and great politicians. They not only mislead their readers in every page, as to particular facts, but they appear to have altogether misconceived the whole character of the times of which they write. They were inhabitants of an empire bounded by the Atlantic Ocean and the Euphrates, by the ice of Scythia and the sands of Mauritania; composed of nations whose manners, whose languages, whose religion, whose countenances and complexions, were widely different, governed by one mighty despotism, which had risen on the ruins of a thousand commonwealths and kingdoms.

Of

liberty, such as it is in small democracies, of patriotism, such as it is in small independent communities of any kind, they had, and they could have, no experimental knowledge. But they had read of men who exerted themselves in the cause of their country, with an energy unknown in later times, who had violated the dearest of domestic charities, or voluntarily devoted themselves to death for the public good; and they wondered at the degeneracy of their con temporaries. It never occurred to them, that the feelings which they so greatly admired sprung from local and occasional causes; that they will always grow up spontaneously in small societies; and that, in large empires, though they may be forced into existence for a short time by peculiar circumstances, they cannot be general or permanent. It is impossible that any man should feel for a fortress on a remote frontier, as he feels for his own house; that he should grieve for a defeat in which ten thousand people whom he never saw have fallen, as he grieves for a defeat which has half unpeopled the street in which he lives; that he should leave his home for a military expedition, in order to preserve the balance of power, as cheerfully as he would leave it to repel invaders who had begun to burn all the cornfields in his neighborhood.

The writers of whom we speak should have considered this. They should have considered that, in patriotism such as it existed amongst the Greeks, there was nothing essenally and eternally good; that an exclusive attachment to a particular society, though a natural, and, under certain restrictions, a most useful sentiment, implies no extraordinary attainments in wisdom or virtue; that where it has existed in an intense degree, it has turned states into gangs of robbers, whom their mutual fidelity has rendered more dangerous, has given a character of peculiar atrocity to war, and has generated that worst of all political evils, the tyranny of nations over nations.

Enthusiastically attached to the name of liberty, these historians troubled themselves little about its definition. The Spartans, tormented by ten thousand absurd restraints, unable to please themselves in the choice of their wives, their suppers, or their company, compelled to assume a peculiar manner, and to talk in a peculiar style, gloried in their liberty. The aristocracy of Rome repeatedly made liberty a plea for cutting off the favorites of the people. In almost all the little commonwealths of antiquity, liberty was used as a pretext for measures directed against everything which makes liberty valuable, for measures which stifled discussion, corrupted the administration of justice, and discour aged the accumulation of property. The writers, whose works we are considering, confounded the sound with the substance, and the means with the end. Their imaginations were inflamed by mystery. They conceived of liberty as monks conceive of love, as Cockneys conceive of the happiness and innocence of rural life, as novel-reading sempstresses conceive of Almack's and Grosvenor Square, accomplished Marquesses and handsome Colonels of the Guards. In the relation of events, and the delineation of characters, they have paid little attention to facts, to the costume of the times of which they pretend to treat, or to the general principles of human nature. They have been faithful only to their own puerile and extravagant doctrines. Generals and statesmen are metamorphosed into magnanimous coxcombs, from whose fulsome virtues we turn away with disgust. The fine sayings and exploits of their heroes remind us of the insufferable perfections of Sir Charles Grandison, and affect us with a nausea similar to that which we feel when an actor, in one of Morton's or Kotzebue's plays, lays his hand on his heart, advances to the ground-lights, and mouths a moral sentence for the edification of the Gods.

These writers, men who knew not what it was to have a