Perhaps these Greeks thought the day of world empires had passed for ever, whereas it was only beginning. At the utmost their minds reached out to alliances and leagues. There must have been men at the court of Artaxerxes thinking far away beyond these little ideas of the rocky creek, the island, and the mountain-encircled valley. But the need for unification against the greater powers that moved outside the Greek-speaking world, the Greek mind disregarded wilfully. These outsiders were barbarians, not to be needlessly thought about; they were barred out now from Greece for ever. One took Persian money; everybody took Persian money; what did it matter? Or one enlisted for a time in their armies (as Xenophon did) and hoped for his luck with a rich prisoner. Athens took sides in Egyptian affairs, and carried on minor wars with Persia, but there was no conception of a common policy or a common future for Greece.... Until at last a voice in Athens began to shout "Macedonia!" to clamour like a watch-dog, "Macedonia!" This was the voice of the orator and demagogue Demosthenes, hurling warnings and threats and denunciations at King Philip of Macedon, who had learnt his politics not only from Plato and Aristotle, but also from Isocrates and Xenophon, and from Babylon and Susa, and who was preparing quietly, ably, and steadfastly to dominate all Greece, and through Greece to conquer the known world....
There was a second thing that cramped the Greek mind, the institution of domestic slavery. Slavery was implicit in Greek life; men could conceive of neither comfort nor dignity without it. But slavery shuts off one's sympathy not only from a class of one's fellow subjects; it puts the slave-owner into a class and organization against all stranger men. One is of an elect tribe. Plato, carried by his clear reason and the noble sanity of his spirit beyond the things of the present, would have abolished slavery; much popular feeling and the New Comedy were against it; the Stoics and Epicureans, many of whom were slaves, condemned it as unnatural, but finding it too strong to upset, decided that it did not affect the soul and might be ignored. With the wise there was no bound or free. To the matter-of-fact Aristotle, and probably to most practical men, its abolition was inconceivable.
