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THREE:181

THREE:Deserted by the Prussians, the French retired with precipitation to Prague, where they were followed by the Austrian army under Prince Charles of Lorraine and Prince Lobkowitz. Soon after the Grand Duke of Tuscany took the principal command, and the French offered to capitulate on condition that they might march away with their arms and baggage. This was refused; but Marshal Belleisle stole out of Prague in December, and, giving Lobkowitz the slip, made for the mountains with fourteen thousand men and thirty pieces of artillery. Belleisle[82] displayed unwearied activity in protecting his men and baggage from the harassing pursuit of Lobkowitz. Notwithstanding this his men perished in great numbers from famine and the severity of the season. They had been reduced to eat horseflesh before leaving Prague, and now they fell exhausted in the deep snows, and were mercilessly butchered by the Austrian irregulars and peasantry. On the 29th of December he reached Eger, and from that point marched into Alsace without further molestation; but he then found that of the thirty-five thousand troops which he took into Germany, only eight thousand remained. Though this retreat was celebrated as one of the most remarkable in history, the Marshal, on reaching Versailles, was received with great coldness.

THREE:We now pass to a form of supernaturalism more characteristic than any other of the direction which men��s thoughts were taking under the Roman empire, and more or less profoundly connected with all the other religious manifestations which have hitherto engaged our attention. This is the doctrine of immortality, a doctrine far more generally accepted in the first centuries of the Christian era, but quite apart from Christian influence, than is supposed by most persons. Here our most trustworthy information is derived from the epigraphic monuments. But for them, we might have continued to believe that public opinion on this subject was faithfully reflected by a few sceptical writers, who were, in truth, speaking only for themselves and for the numerically insignificant class to which they belonged. Not that the inscriptions all point one way and the books another way. On the contrary, there are epitaphs most distinctly repudiating the notion of a life beyond the grave, just as there are expressions let fall by men of learning which show that they accepted it as true. As much might be expected from the divisions then prevailing in the speculative world. Of all philosophical systems, Epicureanism was, at this time, the most widely diffused: its adherents rejected the belief in another world as a mischievous delusion; and many of them seem to have carefully provided that their convictions should be recorded on their tombs. The monument of one such philosopher, dedicated to eternal sleep, is still extant; others are dedicated to safe repose; others, again, speak of the opposite belief as a vain imagination. A favourite epitaph with persons of this school runs as follows:����I was nothing and became, I was and am no more, so much is true. To speak otherwise is to lie, for I shall be no more.��358 Sometimes,234 from the depths of their unconsciousness, the dead are made to express indifference to the loss of existence. Sometimes, in what was popularly believed to be the spirit of Epicureanism, but was, in reality, most alien to it, they exhort the passer-by to indulge his appetites freely, since death is the end of all."Do you think you could love me, Felipa?" he asked, without any preface at all.