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THREE:To approach Ferdinand's forces, the French were obliged to pass a narrow ground between a river and a marsh, and were so cramped that they committed the very error which cost them the battle of Blenheim. They placed the cavalry in the centre, and made wings of their infantry. The cavalry made a succession of furious charges on Ferdinand's centre, but this stood compact and immovable, till the French horse, being discouraged, the Allies charged in their turn, and the centre of the army, the cavalry, being thus driven back, the whole line gave way. At this moment Ferdinand sent orders to Lord George Sackville to charge with the cavalry, which had been kept in reserve, and thus complete the destruction of the flying French. But Lord George, who had been constantly quarrelling with Ferdinand, as well as his own second in command, the Marquis of Granby, now did not appear to comprehend a succession of orders, and sat still. But Ferdinand, having lost patience, sent word to the Marquis of Granby to advance, and he promptly obeyed, but it was now too late; the French had got half an hour's start. Thus the English cavalry was deprived of all share in the victory; but the English foot had borne the chief brunt of the attack, being in the centre. Six British regiments, in fact, for a time maintained the whole shock of the French. Sackville was tried by court martial, and dismissed from all his military appointments. The battle of Minden was fought on the 1st of August, 1759.Nevertheless, in each case, subjective idealism had the effect of concentrating speculation, properly so called, on ethical and practical interests. Locke struck the keynote of eighteenth century philosophy when he pronounced morality to be ��the proper science and business of mankind in general.��574 And no sooner had morality come to the front than the significance of ancient thought again made itself apparent. Whether through conscious imitation, or because the same causes brought about the same effects, ethical enquiries moved along the lines originally laid down in the schools of Athens. When rules of conduct were not directly referred to a divine revelation, they were based either on a supposed law of Nature, or on the necessities of human happiness, or on some combination of the two. Nothing is more characteristic of422 the eighteenth century than its worship of Nature. Even the theology of the age is deeply coloured by it; and with the majority of those who rejected theology it became a new religion. But this sentiment is demonstrably of Greek origin, and found its most elaborate, though not its most absolute, expression in Stoicism. The Stoics had inherited it from the Cynics, who held the faith in greater purity; and these, again, so far as we can judge, from a certain Sophistic school, some fragments of whose teaching have been preserved by Xenophon and Plato; while the first who gave wide currency to this famous abstraction was, in all probability, Heracleitus. To the Stoics, however, is due that intimate association of naturalism with teleology which meets us again in the philosophy of the last century, and even now wherever the doctrine of evolution has not been thoroughly accepted. It was assumed, in the teeth of all evidence, that Nature bears the marks of a uniformly beneficent design, that evil is exclusively of human origin, and that even human nature is essentially good when unspoiled by artificial restrictions.