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FORE:This was a blow which for a time completely prostrated the Prussian monarch. Nothing but the most indomitable spirit and the highest military talent could have saved any man under such circumstances. But Frederick had disciplined both his generals and soldiers to despise reverses, and he relied on their keeping at bay the host of enemies with which he was surrounded till he had tried a last blow. On the field of Rosbach, near the plain of Lützen, where Gustavus Adolphus fell, after having relieved Marshal Keith at Leipsic, Frederick gave battle to the united French and Austrians. The French numbered forty thousand men, the Austrians twenty thousand; yet, with his twenty thousand against sixty thousand, Frederick, on the 5th of November, took the field. His inferior numbers favoured the stratagem which he had planned. After fighting fiercely for awhile, his troops gave way, and appeared to commence a hasty retreat. This, however, was continued only till the French and Austrians were thrown off their guard, when the Prussians suddenly turned, and received the headlong squadrons with a murderous coolness and composure. The Austrians, confounded, fled at once; and Soubise, a general of the princely House of Rohan, who owed his appointment to Madame Pompadour, was totally incapable of coping with the Prussian veterans. He saw his troops flying in wild rout, and galloped off with them, leaving a vast number of slain, seven thousand prisoners, and the greater part of his baggage, artillery, and standards in the hands of the enemy.We have now to consider how the philosophy of the empire was affected by the atmosphere of supernaturalism which surrounded it on every side. Of the Epicureans it need only be said that they were true to their trust, and upheld the principles of their founder so long as the sect itself continued to exist. But we may reckon it as a first consequence of the religious reaction, that, after Lucretius, Epicureanism failed to secure the adhesion of a single eminent man, and that, even as a popular philosophy, it suffered by the competition of other systems, among which Stoicism long maintained the foremost place. We showed in a former chapter how strong a religious colouring was given to their teaching by the earlier Stoics, especially Cleanthes. It would appear, however, that Panaetius discarded many of the superstitions accepted by his predecessors, possibly as a concession to that revived Scepticism which was so vigorously advocated just before his time; and it was under the form imposed on it by this philosopher that Stoicism first gained acceptance in Roman society; if indeed the rationalism of Panaetius was not itself partly determined by his intercourse with such liberal minds as Laelius and the younger Scipio. But Posidonius, his successor, already marks the beginning of a reactionary movement; and, in Virgil, Stoical opinions are closely associated with an unquestioning acceptance of the ancient Roman faith. The attitude of Seneca is much more independent; he is full of contempt for popular superstition, and his god is not very distinguishable from the order of Nature. Yet his tendency towards clothing philosophical instruction in religious terms deserves notice, as a symptom of the superior facility with which such terms lent themselves to didactic purposes. Acceptance of the universal order became more intelligible under the name of obedience to a divine decree; the unity of the human race and the obligations resulting therefrom242 impressed themselves more deeply on the imaginations of those who heard that men are all members of one body; the supremacy of reason over appetite became more assured when its dictates were interpreted as the voice of a god within the soul.375

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