ONE:"You are too good for it."
FORE:On the 9th of January, a month after their arrival, Lord Derwentwater was impeached of high treason by Mr. Lechmere in a bitter speech in the Commons. Other members, with equal acrimony, followed with impeachments against the Lords Widdrington, Nithsdale, Wintoun, Carnwath, Kenmure, and Nairn. The impeachments were carried up to the House of Lords on the same day, and on the 19th the accused noblemen were brought before the Peers, where they knelt at the bar until they were desired to rise by the Lord Chancellor, when, with the exception of Lord Wintoun, they confessed their guilt, and threw themselves on the mercy of the king. Sentence of death was immediately pronounced on those who had pleaded guilty; and Lord Wintoun was condemned after trial, but several months later he effected his escape from the Tower. Every effort was made to save the prisoners, and they were all reprieved, with the exception of Derwentwater, Kenmure, and Nithsdale. The first two were executed; but the Countess of Nithsdale, being about to take her leave of her husband, contrived, by introducing some friends, to secure his escape in female attire.
FORE:We cannot, then, agree with Zeller, when he groups the292 Neo-Platonists together with the other post-Aristotelian schools, on the ground that they are all alike distinguished from Plato and Aristotle by the exclusive attention which they pay to subjective and practical, as opposed to scientific and theoretical interests. It seems to us that such distinctions are out of relation to the historical order in which the different systems of Greek philosophy were evolved. It is not in the substance of their teaching, but in their diminished power of original speculation, that the thinkers who came after Aristotle offer the strongest contrast to their predecessors. In so far as they are exclusively practical and subjective, they follow the Humanists and Socrates. In so far as they combine Socratic tendencies with physical studies, they imitate the method of Plato and Aristotle. Their cosmopolitan naturalism is inherited from the Cynics in the first instance, more remotely from the physiocratic Sophists, and, perhaps, in the last resort, from Heracleitus. Their religion is traceable either to Pythagoras, to Socrates, or to Plato. Their scepticism is only a little more developed than that of Protagoras and the Cyrenaics. But if we seek for some one principle held in common by all these later schools, and held by none of the earlier schools, we shall seek for it in vain. The imitative systems are separated from one another by the same fundamental differences as those which divide the original systems. Now, in both periods, the deepest of all differences is that which divides the spiritualists from the materialists. In both periods, also, it is materialism that comes first. And in both, the transition from one doctrine to the other is marked by the exclusive prominence given to subjective, practical, sceptical, or theological interests in philosophy; by the enthusiastic culture of rhetoric in general education; and by a strong religious reaction in the upper ranks of society.
