fountain', and represents the Master lamenting the death of the Vice-Master in a grandiloquent series of Greek hexameters addressed to a meeting of the Senior Fellows Essaying a far longer flight, he rendered in Homeric verse the whole of the Book of Job (1637), as well as those of Proverbs and Ecclesiastes, and the Song of Solomon (1646). In his Homeri Gnomologia (1660) he collected all the aphorisms of the Iliad and Odyssey, and illustrated them from the Scriptures and the Classics3. Barrow At the Restoration, Duport had been invited to resume the Chair of Greek, which had been vacant for six years. He declined the honour, and recommended that it should be conferred on his favourite pupil, Isaac Barrow (1630-1677). Barrow's inaugural oration opens with a brief review of the earlier teachers of Greek in Cambridge, beginning with Erasmus, Sir Thomas Smith and Sir John Cheke, and ending with Downes and Creighton; but the lectures, which were so auspiciously begun, were but scantily attended. 'I sit like an owl', he says, 'driven out from the society of other birds". Within four years he exchanged the Chair of Greek for the newly-founded Lucasian Professorship of Mathematics. His introductory lecture reveals him as a philosopher and a divine, as well as a scholar. He confesses that 'though far from viewing with morose disdain the amusing employment of verbal criticism, his warmest affections have ever been given to the graver investigations of nature'; and he reminds his hearers that the ancient Greek philosophers had ever blended the study of philosophy with that of mathematics". He resigned the Lucasian Chair in favour of his pupil, Isaac Newton (1669). As Master of Trinity (1672), he founded the Library. He published a Latin text of Euclid before his election as Professor of Greek, and a Latin text of Archimedes after his 3 Monk in Museum Criticum, ii 672, and Mullinger, Cambridge Charac teristics in the Seventeenth Century. Cp. Hallam, iii 248 f*. Quem Jupiter vult perdere, dementat prius is the rendering in Duport's Gnomologia, 282, of the tragic fragment, ὅταν δ ̓ ὁ δαίμων ἀνδρὶ πορσύνῃ κακά, τὸν νοῦν ἔβλαψε πρῶτ TOV BOUλEVETAι (in Schol. on Soph. Ant. 620), subsequently rendered in Joshua Barnes' Euripides (1694), Index Prior D, Deus quos vult perdere, dementat prius. Opuscula, iv 111. • Mullinger, 191. appointment as Master of Trinity. He came to the end of his great career as a scholar, a mathematician, and a divine at the early age of forty-seven. We have already noticed the names of Meric Casaubon (1599— 1671)', and of Isaac Vossius (1618—1689). The early work of the latter on the Letters of Ignatius attracted the interest of John Pearson (1613-1686), the author Pearson of the 'Vindiciae Ignatianae,' of whose unfinished work on Ignatius we find Bentley saying that 'the very dust of his writings is gold". He was also an annotator on Diogenes Laërtius, but is now far better known as the author of the 'Exposition of the Creed', as Master of Jesus and Trinity, Cambridge, and as Bishop of Chester. Stanley Thomas Stanley of Pembroke Hall (1625-1678), a barrister, who, after travelling abroad, settled in London, was a descendant of the third earl of Derby, and a cousin and intimate friend of Lovelace. At Pembroke, he was a pupil of Fairfax, the translator of Tasso, and his ample means enabled him to assist Sir Edward Sherburne (1618-1702), the translator of Manilius (1675), and of the tragedies of Seneca (1701). His own translations included versions of Greek, as well as Latin, poets'. His History of Philosophy, published in four volumes (1655-62), is biographical rather than critical, and includes no name later than Carneades. It is mainly derived from Diogenes Laërtius, but there is also an account of the Platonic philosophy, derived from Alcinoüs, the Peripatetic from Aristotle, and the Stoic from various ancient authorities. At the time of its publication, the field which it covered was almost untrodden ground. In the following year he produced his celebrated edition of Aeschylus (1663). It was far superior to all its predecessors, but at least 300 of the emendations that appear in the text were appropriated, without acknowledgement, from the partly unpub 1 p. 210 supra. 2 p. 322 supra. 3 Phalaris, c. 13 prope finem. 41647-51; edited by Brydges in 1814-5; his version of Anacreon reprinted in 1893. Hallam, iii 303*. lished proposals of Dorat, Scaliger, and Casaubon'. It has served in its turn as the great source of illustrations for all subsequent editions of Aeschylus. It was described by Bentley as a 'noble edition'2; it was republished in 1745, and afterwards revised by Porson and reprinted by Samuel Butler. Stanley's Adversaria are still preserved in the University Library of Cambridge. Falkland The study of the Classics in the seventeenth century may be illustrated by the intellectual interests displayed by some of the principal representatives of rational theology in that age. The moderate and liberal churchman, Lucius Cary, second Viscount Falkland (c. 1610-1643), who was admitted a member of St John's College, Cambridge', and also studied at Trinity College, Dublin, is described by his friend Clarendon as having subsequently made 'prodigious progress' in learning. "There were very few classic authors in the Greek and Latin tongue that he had not read with great exactness'; while, among the scholars of his own day, he had a singular admiration for Grotius. The 'ever-memorable' John Hales (1584-1656), Fellow of Merton and lecturer in Greek at Oxford, and Fellow of Eton from 1613 to 1649, had an 'exact knowledge of the Greek tongue', which enabled him to be of special service to Savile in his famous edition of Chrysostom. Jeremy Taylor (1613-1667), Fellow of Gonville Jeremy Taylor and Caius College, Cambridge, and of All Souls, Oxford, Bishop of Down and Vice-Chancellor of Dublin, was described in his funeral sermon as 'a rare humanist', who was 'hugely vers'd in all the polite parts of Learning, and had thoroughly concocted all the ancient Moralists, Greek and Roman, Poets and Orators', while his own discourses are remarkable for 'an erudition pouring itself forth in quotation, till his sermons Hales 1 C. J. Blomfield in Edin. Review, xix 494, and in Museum Criticum, ii 498; Hallam, iii 2501. Stanley's own emendations are quoted by Davies on Eum. p. 29 f. 2 Phalaris, 260 Wagner. 3 Falkland's Letter in Baker-Mayor, 532. • Life, 48. 5 Tulloch, Rational Theology and Christian Philosophy in England in the xvii cent. (1872), i 91. Cp., in general, J. A. R. Marriott's Falkland (1907). 7 Dr George Rust, p. 133 (1670). 6 ib. i 172. become in some places almost a garland of flowers from all other writers, and especially from those of Classical antiquity". His 'Liberty of Prophesying' has for its explanatory title the formidable Greek designation:—σύμβολον ἠθικο-πολεμικόν. Cambridge One of the foremost of the 'Cambridge Platonists' of the same century, Henry More (1614-1687), was known as the Angel of Christ's College', where he led a secluded life, declining the office of Master, as well as a bishopric. For the perfecting' of his knowledge of the Greek and Latin tongue', he had been sent as a boy to Eton, where he 'was wont sometimes with a sort of musical and melancholic murmur to repeat' to himself those verses of Claudian : 'Saepe mihi dubiam traxit sententia mentem, As a youthful Bachelor of Arts at Christ's, he studied the 'Platonic writers, Marsilius Ficinus, Plotinus himself, Mercurius Trismegistus, and the mystical divines'; and among his other favourite authors in later life were Philo and Clement of Alexandria. His 'Philosophical Poems', beginning with his 'Psychozoïa' and 'Psychathanasia', in which he endeavours to 'give some fair glimpse of Plato's hid Philosophy', are purely Neo-Platonic conceptions clothed in the fantastic garb of a poetry that is so far from lucid as to call for the poet's 'notes' and 'interpretation general' to illuminate its obscurities. In the most readable of his prose works, the 'Divine Dialogue', he describes a dream of his youth, in which he sees a 'very grave and venerable person', who presents him with a silver key, inscribed with the sentence, Claude fenestras, ut luceat domus, and a key of gold, bearing the motto, Amor Dei Lux Animae. The dreamer is awakened by strange noises from the outer world, but the full meaning of the golden and the silver keys, and of their mottoes, is the theme of long debate in the 'philosophical bower' of the 'airy-minded Platonist', where the scene of the 'Divine Dialogue' is laid'. 1 Hallam, ii 359*. 2 Tulloch, ii 305, 307, 309, 312-323. S. II. 23 Cudworth More's contemporary, Ralph Cudworth (1617-1688), Fellow of Emmanuel, and Master of Christ's from 1654 to his death, is best known as the author of "The true Intellectual System of the Universe', and the "Treatise concerning Eternal and Immutable Morality'. He quotes freely from the Neo-Platonists, and from their modern followers, Pico of Mirandola and Ludovicus Vivès1. The Cambridge Platonists, of whom More and Cudworth are the most prominent representatives, show a lack of critical judgement in their confusion of Platonism and Neo-Platonism. The dialogues of Plato that chiefly interest them are the Theaetetus, Sophistes, Parmenides, and, above all, the Timaeus. Nearly half the second book of the 'Immutable Morality' consists of quotations from the Theaetetus, and the discussion of the Platonic Trinity in the 'Intellectual System' mainly rests on the Timaeus and on the Neo-Platonists. Their favourite writers are Plotinus, and, in a less degree, Proclus and Hierocles, Themistius, Damascius, and Simplicius. 'They are', as Coleridge says, 'Plotinists rather than Platonists' Theophilus Gale Like Philo, and Clement of Alexandria, the 'Cambridge Platonists' held that Plato derived his wisdom from Moses. Similarly Theophilus Gale (1628-1678) of Magdalen College, Oxford, who left his library. to Harvard, maintained that all the Gentile philosophy was borrowed from the Jews. This opinion is set forth at length in his 'Court of the Gentiles' (1669-77), which is recognised as a work of far wider learning than Stanley's History of Philosophy". His namesake Thomas Gale (c. 1635-1702), Scholar of Westminster and Fellow of Trinity, was Professor of Thomas Gale Greek at Cambridge (1666-72), High Master of St Paul's (1672–97), and Dean of York (1697-1702). His published works include an edition of Timaeus Locrus, De Anima Mundi (1670); the Opuscula Mythologica, Ethica, et Physica (1671); the Historiae Poëticae Scriptores Antiqui (1675) and the Rhetores Selecti Graeci et Latini (1676). These were followed by the editio princeps of Iamblichus, De Mysteriis (1678), in the preface of which he states that he had received from Isaac Vossius the • Hallam, iii 303*. 1 Tulloch, ii 201. a ib. ii 478 f. |