FORE:When Montcalm was informed of this wonderful feat, he thought it merely some new feint to draw him from his lines; but when he had ascertained with his own eyes the truth, he said, "I see them, indeed, where they ought not to be; but, as we must fight, I shall crush them." He immediately led his troops over the bridge of the St. Charles, and up to the eminence above the town. There he found the English already advanced in order of battle to within cannon-shot of Quebec. Wolfe had drawn them up with much judgment. His left wing was formed in what military men call en potencethat is, facing two ways, so as to guard against being outflanked. In this wing, too, he had placed a regiment of Highlanders, one of those which Pitt had formed, and which had already shown its bravery. His right, extending towards the St. Lawrence, had in the van the Grenadiers who had distinguished themselves at the taking of Louisburg, supported by a regiment of the line. Wolfe had taken his post on this wing. The sailors had managed to drag up one cannon, and they had seized four other small guns at the battery they had passed; that was all their artillery. But in this respect Montcalm was no better off, for in his haste he had only brought along with him two guns. He had ordered a cloud of Indians to hover on the left of the English, and had lined the thickets and copses with one thousand five hundred of his best marksmen. These concealed skirmishers fired on the advancing pickets of the English with such effect, that they fell back in confusion; but Wolfe hastened forward, encouraged them to dash on, and ordered the first line to reserve their fire till within forty yards of the enemy. The men well obeyed the order, and marched briskly on without firing a shot, whilst the French came hurrying forward, firing as they came. They killed many of the English, but, as soon as these came within the forty yards' distance, they poured a steady and well-directed a volley into the enemy that did dreadful execution. Wolfe, with characteristic enthusiasm, was in the front line, encouraging them by voice and action, and in less than half an hour the French ranks broke, and many began to fly. Meanwhile Wolfe, exposing himself to the very hottest fire, had been wounded in the wrist by nearly the first discharge; and he had scarcely wrapped his handkerchief around it, when another bullet hit him in the groin. Still appearing to[136] pay no attention to these serious wounds, he was in the act of inciting his men to fresh efforts, when a ball pierced his chest, and he fell. He was carried to the rear, and, whilst he seemed to be in the very agony of death, one of those around him cried, "See how they run!" "Who run?" exclaimed Wolfe, raising himself, with sudden energy, on his elbow. "The enemy," replied the officer; "they give way in all directions." "God be praised!" ejaculated Wolfe; "I die happy!" and, falling back, he expired. Nearly at the same moment Brigadier Monckton was severely wounded, and Brigadier Townshend took the command, and completed the victory. Montcalm, also, had fallen. He was struck by a musket-ball whilst endeavouring to rally his men, and was carried into the city, where he died the next day. When told that he could not live"So much the better," replied this brave and able man; "I shall not then live to see the surrender of Quebec." His second in command was also mortally wounded, and being taken on board the English ships, also died the next day. Of the French, one thousand five hundred had fallen, and six hundred and forty of the English. On the 18th September, five days after the battle, the city capitulated, the garrison marching out with the honours of war, and under engagement to be conveyed to the nearest French port. Other fragments of the defeated army retired to Montreal.With regard to the universal soul of Nature, there is, indeed, no difficulty at all. In giving a sensible realisation to the noetic ideas, she suffers no degradation or pollution by contact with the lower elements of matter. Enthroned on the outer verge of the cosmos, she governs the whole course of Nature by a simple exercise of volition, and in the enjoyment of a felicity which remains undisturbed by passion or desire. But just as we have seen the supreme Nous resolving itself into a multitude of individual intelligences, so also does the cosmic soul produce many lesser or partial souls of which our own is one. Now these derivative souls cannot all be equal, for that would be to defeat the purpose of creation, which is to realise all the possibilities of creation from the highest to the lowest. Thus each has an office corresponding to her place in the scale of perfection.452 We may say of the human soul that she stoops to conquer. Her mission is to cope with the more recalcitrant forms of matter. It is to the struggle with their impurities that the troubles and passions of our life are due. By yielding to earthly temptations, we suffer a second fall, and one much more real than the first; by overcoming them, as is perfectly in our power to do, we give scope and exercise to faculties which would otherwise307 have remained dormant and unknown. Moreover, our soul retains the privilege of returning to her former abode, enriched by the experience acquired in this world, and with that clearer perception of good which the knowledge of its opposite alone can supply. Nay, paradoxical as the assertion may seem, she has not entirely descended to earth, but remains in partial communication with the noetic world by virtue of her reasoning faculty; that is to say, when its intuitions are not darkened and disturbed by the triumph of sensuous impressions over the lower soul. On this and on many other occasions, Plotinus betrays a glimmering consciousness that his philosophy is purely subjective, and that its attempted transcendentalism is, in truth, a projection of psychological distinctions into the external world. Starting with the familiar division of human nature into body, soul, and spirit (or reason), he endeavours to find an objective counterpart for each. Body is represented by the material universe, soul by the animating principle of Nature, reason by the extramundane Nous. Under these three heads is comprised the totality of real existence; but existence itself has to be accounted for by a principle lying above and beyond it, which has still to be obtained by an effort of abstraction from the data that self-consciousness supplies.453
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FORE:Fallings from us, vanishings,During this period Richard Bentley, Master of Trinity College, Cambridge, and archdeacon of Ely, figures prominently as one of the most profound classical scholars that Great Britain has produced, and, at the same time, as one of the most quarrelsome, arrogant, and grasping of men. The circumstance which made the most noise in his career was his controversy with the Hon. Charles Boyle regarding the authenticity of the Epistles of Phalaris and the Fables of ?sop. In this dispute he had to contend with Drs. Atterbury, French, King, and Smallridge, who made the reply to him in their "Examination of Bentley's Dissertation on the Epistles," in the name of Boyle. Swift also attacked him in "The Battle of the Books." The controversy made an immense noise at the time, and Bentley completely proved his assertion, that both the Epistles of Phalaris and the Fables of ?sop, in their present form, are spurious. The services of Bentley in publishing corrected editions of various classical works are of no ordinary kind. Amongst the authors who have received the benefit of his critical touches are Aristophanes, Cicero, Menander, Philemon, Horace, Nicander, Ph?drus, and Homer. In his editions of Horace and Homer, however, he laid himself open to severe criticism by his rash and arbitrary emendations of the text, and still more so by his edition of Milton's "Paradise Lost," from the same cause. In this case he showed that he was as deficient in the Italian and romantic learning, which Milton had made himself master of, as he was great in his own classical field. Bentley displayed himself as a theologian of great distinction by his refutation of Collins's "Discourse of Freethinking," and his lectures at Oxford in defence of the Christian religion.
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