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      The Meuse was frozen and must be crossed on foot. Pauline, who was again enceinte, managed, leaning upon her husbands arm, slipping and stumbling, to get as far as the island in the middle. M. de Montagu insisted on her being carried the rest of the way by a sailor. M. de Beaune was helped by his only servant, Garden, a tiresome German boy of fifteen. They got to Helvoetsluys after dark, crossed next day, and after about a week found a cottage at Margate with a garden going down to the sea, which they took, and with which they were delighted. It stood between the sea and the country, and near them lived the family of M. Le Rebours, President of the Parliament of Paris, faithful Royalists who were happy enough all to have escaped, father, mother, grand-parents, six [235] children, and three old servants. He himself had just then gone to Paris to try to save some of his fortune. They had turned a room into a private chapel where mass was said by an old Abb; all attended daily, and, needless to say, the prayer for the King was made with special fervour."1. Commit a punishable offence mentioned in Clause 90 of the German Penal Code.


      She declared that she would have resigned before had it not been for the calumnies, injustice, and persecution (!) carried on against the Duc dOrlans; she hoped his return would dispel the clouds; she pictured the grief her pupils would feel, &c., &c.


      I'd got just that much written, when--what do you think happened?[303]

      The heavy door, plated with iron, was shut. Hubbub, shouts, thumps on the wood with gun-stocksnothing stirred, no reply.and a goose, and I did send for a cup of tee (a china drink)

      LOCK WILLOW, 19th September


      AFTER her confinement the Marchale dEtre came to see Flicit, brought her a present of beautiful Indian stuffs, and said that her parents, M. and Mme. de Puisieux, would have the pleasure of receiving her when she was recovered. Also that Mme. de Puisieux would present her at Versailles.

      I chucked it in. I felt as though I had cremated my only child!

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      A few days later I had to go to Canne, a Belgian hamlet near the frontier, south of Maastricht. In the evening of August 18th an atrociously barbarous crime had been committed there, a cool-blooded murder. At Canne live some good, kind Flemings, who would not hurt a fly. The kind-hearted burgomaster had, moreover, tried for days to comfort his fellow-citizens, and was for ever saying:

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      Thus we find Pyrrho competing with the dogmatists as a practical moralist, and offering to secure the inward tranquillity at which they too aimed by an easier method than theirs. The last eminent representative of the sceptical school, Sextus Empiricus, illustrates its pretensions in this respect by the well-known story of Apelles, who, after vainly endeavouring to paint the foam on a horses mouth, took the sponge which he used to wipe his easel, and threw it at the picture in vexation. The mixture of colours thus accidentally applied produced the exact effect which he desired, but at which no calculation could arrive. In like manner, says Sextus, the confusion of universal doubt accidentally resulted in the imperturbability which accompanies suspense of judgment as surely as a body is followed by its shadow.229 There was, however, no accident about the matter at all. The abandonment of those studies which related to the external world was a consequence of the ever-increasing attention paid to human interests, and that these could be best consulted by complete detachment from outward circumstances, was a conclusion inevitably suggested by the negative or antithetical moment of Greek thought. Hence, while the individualistic and apathetic tendencies of the age were shared by every philosophical school, they had a closer logical connexion with the idealistic than with the naturalistic method; and so it is among the successors of Protagoras that we find them developed with the greatest distinctness; while their incorporation with142 Stoicism imposed a self-contradictory strain on that system which it never succeeded in shaking off. Epicureanism occupied a position midway between the two extremes; and from this point of view, we shall be better able to understand both its inherent weakness as compared with the other ancient philosophies, and the admiration which it has attracted from opposite quarters in recent years. To some it is most interesting as a revelation of law in Nature, to others as a message of deliverance to mannot merely a deliverance from ignorance and passion, such as its rivals had promised, but from all established systems, whether religious, political, or scientific. And unquestionably Epicurus did endeavour to combine both points of view in his theory of life. In seeking to base morality on a knowledge of natural law he resembles the Stoics. In his attacks on fatalism, in his refusal to be bound down by a rigorously scientific explanation of phenomena, in his failure to recognise the unity and power of Nature, and in his preference of sense to reason, he partially reproduces the negative side of Scepticism; in his identification of happiness with the tranquil and imperturbable self-possession of mind, in his mild humanism, and in his compliance with the established religion of the land, he entirely reproduces its positive ethical teaching. On the other hand, the two sides of his philosophy, so far from completing, interfere with and mar one another. Emancipation from the outward world would have been far more effectually obtained by a total rejection of physical science than by the construction of a theory whose details were, on any scientific principles, demonstrably untrue. The appeal to natural instinct as an argument for hedonism would, consistently followed out, have led to one of two conclusions, either of which is incompatible with the principle that imperturbability is the highest good. If natural instinct, as manifested by brutes, by children, and by savages, be the one sure guide of action, then Callicles was right, and the habitual143 indulgence of passion is wiser than its systematic restraint. But if Nature is to be studied on a more specific and discriminating plan, if there are human as distinguished from merely animal impulses, and if the higher development of these should be our rule of life, then Plato and Aristotle and the Stoics were right, and the rational faculties should be cultivated for their own sake, not because of the immunity from superstitious terrors which they secure. And we may add that the attendance on public worship practised by Epicurus agreed much better with the sceptical suspense of judgment touching divine providence than with its absolute negation, whether accompanied or not by a belief in gods who are indifferent to sacrifice and prayer.


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