TWO:"Why not?""We will go back to the beginning," Lawrence began. "Here is a very beautiful and fascinating woman, living all alone in her wealth. Her talents and her loveliness have taken her into the cream of society."

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TWO:After eliminating all the sources of misery due to folly and vice, Epicurus had still to deal with what, in his opinion, were the most formidable obstacles to human happiness, dread of the divine anger and dread of death, either in itself, or as the entrance on another life. To meet these, he compiled, for we can hardly say constructed, an elaborate system of physical philosophy, having for its object to show that Nature is entirely governed by mechanical causes, and that the soul perishes with the body. We have already mentioned that for science as such and apart from its ethical applications he neither cared nor pretended to care in the least. It seems, therefore, rather surprising that he could not manage, like the Sceptics before him, to get rid of supernaturalism by a somewhat more expeditious method. The explanation seems to be that to give some account of natural phenomena had become, in his time, a necessity for every one aspiring to found a philosophical system. A brilliant example had been set by Plato and Aristotle, of whom the former, too, had apparently yielded to the popular demand rather than followed the bent of his own genius, in turning aside from ethics to physics; and Zeno had similarly included the whole of knowledge in his teaching. The old Greek curiosity respecting the causes of things was still alive; and a similar curiosity was doubtless awakening among those populations to whom Greek civilisation had been carried by colonisation, commerce, and conquest. Now, those scientific speculations are always the76 most popular which can be shown to have some bearing on religious belief, either in the way of confirmation or of opposition, according as faith or doubt happens to be most in the ascendent. Fifty years ago, among ourselves, no work on natural philosophy could hope for a large circulation unless it was filled with teleological applications. At present, liberal opinions are gaining ground; and those treatises are most eagerly studied which tend to prove that everything in Nature can be best explained through the agency of mechanical causation. At neither period is it the facts themselves which have excited most attention, but their possible bearing on our own interests. Among the contemporaries of Epicurus, the two currents of thought that in more recent times have enjoyed an alternate triumph, seem to have co-existed as forces of about equal strength. The old superstitions were rejected by all thinking men; and the only question was by what new faith they should be replaced. Poets and philosophers had alike laboured to bring about a religious reformation by exhibiting the popular mythology in its grotesque deformity, and by constructing systems in which pure monotheism was more or less distinctly proclaimed. But it suited the purpose, perhaps it gratified the vanity of Epicurus to talk as if the work of deliverance still remained to be done, as if men were still groaning under the incubus of superstitions which he alone could teach them to shake off. He seems, indeed, to have confounded the old and the new faiths under a common opprobrium, and to have assumed that the popular religion was mainly supported by Stoic arguments, or that the Stoic optimism was not less productive of superstitious terrors than the gloomy polytheism which it was designed to supersede.152Such arguments have almost the air of an afterthought, and Plato was perhaps more powerfully swayed by other considerations, which we shall now proceed to analyse. When pleasure was assumed to be the highest good, knowledge was agreed to be the indispensable means for its attainment; and, as so often happens, the means gradually substituted itself for the end. Nor was this all; for knowledge (or reason) being not only the means but the supreme arbiter, when called on to adjudicate between conflicting claims, would naturally pronounce in its own favour. Naturally, also, a moralist who made science the chief interest of his own life would come to believe that it was the proper object of all227 life, whether attended or not by any pleasurable emotion. And so, in direct opposition to the utilitarian theory, Plato declares at last that to brave a lesser pain in order to escape from a greater, or to renounce a lesser pleasure in order to secure a greater, is cowardice and intemperance in disguise; and that wisdom, which he had formerly regarded as a means to other ends, is the one end for which everything else should be exchanged.139 Perhaps it may have strengthened him in this attitude to observe that the many, whose opinion he so thoroughly despised, made pleasure their aim in life, while the fastidious few preferred knowledge. Yet, after a time, even the latter alternative failed to satisfy his restless spirit. For the conception of knowledge resolved itself into the deeper conceptions of a knowing subject and a known object, the soul and the universe, each of which became in turn the supreme ideal. What interpretation should be given to virtue depended on the choice between them. According to the one view it was a purification of the higher principle within us from material wants and passions. Sensual gratifications should be avoided, because they tend to degrade and pollute the soul. Death should be fearlessly encountered, because it will release her from the restrictions of bodily existence. But Plato had too strong a grasp on the realities of life to remain satisfied with a purely ascetic morality. Knowledge, on the objective side, brought him into relation with an organised universe where each individual existed, not for his own sake but for the sake of the whole, to fulfil a definite function in the system of which he formed a part. And if from one point of view the soul herself was an absolutely simple indivisible substance, from another point of view she reflected the external order, and only fulfilled the law of her being when each separate faculty was exercised within its appropriate sphere.

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TWO:The wounded civilians had been put up in the small schoolrooms. Some of them must soon die. Some had burns, but most of them were hit the previous night during the mad outbreak, the mad shooting of the drunken and riotous Germans. In another room a number of old women were crowded together, who had to fly but could not walk all the way to the Netherland frontier.

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