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THREE:The peace with Spain was also ratified in London on the 1st of March. By this, Spain, so far as diplomatic contracts could effect it, was for ever separated from France. Philip acknowledged[14] the Protestant succession, and renounced the Pretender. He confirmed the Assiento, or exclusive privilege of the English supplying the Spanish West Indies and South American colonies with slaves, one-fourth of the profit of which the queen reserved to herself��a strange proof of the small idea of the infamy of this traffic which prevailed then in England, whilst so truly benevolent a woman could calmly appropriate money so earned to her own use. Gibraltar and Minorca were also confirmed to England, on condition that the Spanish inhabitants should enjoy their own property and their religion. There was a guarantee given by Philip for the pardon and security of the Catalans. They were to be left in possession of their lives, estates, and honours, with certain exceptions, and even these were at liberty to quit the country and remove to Italy with their effects. But the Catalans, who had taken up arms for Charles of Austria at our suggestion, were greatly incensed at the dishonourable manner in which we had abandoned them and the cause, and, putting no faith in the word of Philip, they still remained in arms, and soon found themselves overrun with French troops, which deluged their country with blood, and compelled them to submit. Amid all the disgraceful circumstances which attended the peace of Utrecht, none reflected more infamy on England than its treatment of the people of Catalonia.

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THREE:The alliance between Neo-Pythagoreanism and Stoicism did not last long. Their fundamental principles were too radically opposed to admit of any reconciliation, except what could be effected by the absorption of both into a more comprehensive system. And Roman Stoicism, at least, was too practical, too scientific, too sane, to assimilate what must have seemed a curious amalgam of mathematical jugglery and dreamy asceticism; while the reputation of belonging to248 what passed for a secret society would be regarded with particular dread in the vicinity of the imperial court,��it was, in fact, for this particular reason that the elder Seneca persuaded his son to renounce the vegetarian diet which Sotion had induced him to adopt,��and the suspicious hostility of the public authorities may have had something to do with the speedy disappearance of Neo-Pythagoreanism from Rome.388 On the other hand, so coarsely materialistic and utilitarian a doctrine as that of the Porch, must have been equally repulsive to the spiritualism which, while it discerned a deep kinship permeating all forms of animal existence, saw in the outward conditions of that existence only the prison or the tomb where a heaven-born exile lay immured in expiation of the guilt that had driven him from his former and well-nigh forgotten abode. Hence, after Seneca, we find the two schools pursuing divergent directions, the naturalism of the one becoming more and more contrasted with the spiritualism of the other. It has been mentioned how emphatically Marcus Aurelius rejected the doctrine of a future life, which, perhaps, had been brought under his notice as a tenet of the Neo-Pythagoreans. The latter, on their side, abandoned the Stoic cosmology for the more congenial metaphysics of Plato, which they enriched with some elements from Aristotle��s system, but without in the least acknowledging their obligations to those two illustrious masters. On the contrary, they professed to derive their hidden wisdom from certain alleged writings of Pythagoras and his earlier disciples, which, with the disregard for veracity not uncommon among mystics, they did not scruple to forge wholesale. As a consequence of their unfortunate activity, literature was encumbered with a mass of worthless productions, of which many fragments still survive, mixed, perhaps, with some genuine relics of old Italiote speculation, the extrication of which is, however, a task of almost insuperable difficulty.

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