[See larger version]Then, helpless to take active part because they had no pontoons, the Sky Patrol witnessed the maddest, strangest race staged since aviation became a reality. And the prize? A mysteriously flung life preserver!CHAPTER XXI THE SKY PATROL GIVES UP
THREE:It would do no harm, Sandy thought, to let Jeff know that his fellow conspirator, if that was Mr. Whitesides real standing, was not playing fair. When people who may be wicked turn against each other, we learn a lot, Sandy decided.
FORE:She laughed at himthe first false laugh that had ever come from her lips. "You had better go now," she said, rising and standing with her arms at her side, and her head very erect.
Those of the servants and seamen who were not too excited by the escape of the hydroplane to hear, followed the Sky Patrol as they raced through the grove. Jeff, supported by Sandy and friends among the men, came more slowly, still unwell from the blow in a tender spot.Cairness started for the salt lick, then changed his mind and his destination, and merely rode with Forbes around the parts of the ranch which were under more or less cultivation, and to one of the water troughs beneath a knot of live oaks in the direction of the foot-hills. So they returned to the home place earlier than they otherwise would have done, and that, too, by way of the spring-house.If, in the philosophy of Epicttus, physics and morality become entirely identified with religion, religion, on the other hand, remains entirely natural and moral. It is an offering245 not of prayer but of praise, a service less of ceremonies and sacrifices than of virtuous deeds, a study of conscience rather than of prophecy, a faith not so much in supernatural portents as in providential law.380 But in arriving at Marcus Aurelius, we have overstepped the line which divides rational religion from superstition. Instances of the good emperors astonishing credulity have already been given and need not be repeated. They are enough to show that his lavish expenditure on public worship was dictated by something more than a regard for established customs. We know, indeed, that the hecatombs with which his victories were celebrated gave occasion to profane merriment even in the society of that period. On one occasion, a petition was passed from hand to hand, purporting to be addressed to the emperor by the white oxen, and deprecating his success on the ground that if he won they were lost.381 Yet the same Marcus Aurelius, in speaking of his predecessor Antoninus, expressly specifies piety without superstition as one of the traits in his character which were most deserving of imitation.382 And, undoubtedly, the mental condition of those who were continually in an agony of fear lest they should incur the divine displeasure by some purely arbitrary act or omission, or who supposed that the gods might be bribed into furthering their iniquitous enterprises, was beyond all comparison further removed from true wisdom than the condition of those who believed themselves to be favoured by particular manifestations of the divine beneficence, perhaps as a recompense for their earnest attempts to lead a just and holy life. We may conclude, then, that philosophy, while injuriously affected by the supernaturalist movement, still protected its disciples against the more virulent forms of superstition, and by entering into combination with the popular belief, raised it to a higher level of feeling and of thought. It was not, however, by Stoicism that the final reconciliation of ancient religion with philosophy could be246 accomplished, but by certain older forms of speculation which we now proceed to study.
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