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      "But what is it for?" gasped Arthur.The wind seemed to play with the smoke, rolling dense volumes down the slopes which dispersed only when they reached the bank along the river. Whilst the flames soared high up from the roofs, the walls of the houses stood still erect, and everywhere in the windows one saw those miserable little white flags, symbols of submission, mute prayers75 that submission should be rewarded by sparing the life and possession of the inhabitants....

      "If I only had that ruffian here!" she said. Her voice was low, she strode backwards and forwards like an angry wolf. "Oh, if I only had him here! I should like you to hold him down so that I----"

      Quinn hustled the captives "down a lane," as the fiddler might have said, of Ferry's scouts, mounted them on their own horses at the door, and hurried them away. Charlotte had vanished but was back again in hat and riding-skirt. Ferry caught her hand and they ran to the front veranda steps just as the prisoners and guard rode swiftly from them. Kendall and I had the stirrup ready for her; the saddle was a man's, but she made a horn of its pommel, and in a flash the four of us were mounted. Nevertheless before we could move the grove resounded with shots, and Ferry, bidding us ride on after the fleeing guard, wheeled and galloped to where half our troop were holding back their assailants in the dark. But then, to our distraction, Charlotte would not fly. "Richard, I'm paroled!"--"Charlotte Oliver, you're my prisoner!" I reached for her bridle, but she avoided me and with a cry of recollection wheeled and was on her way back. "I forgot something! I can get it, I left the room lighted!"

      But if Aristotle had not his masters enthusiasm for practical reforms, nor his masters command of all the forces by which humanity is raised to a higher life, he had, more even than his master, the Greek passion for knowledge as such, apart from its utilitarian applications, and embracing in its vast orb the lowliest things with the loftiest, the most fragmentary glimpses and the largest revelations of truth. He demanded nothing but the materials for generalisation, and there was nothing from which he could not generalise. There was a place for everything within the limits of his world-wide system. Never in any human soul did the309 theorising passion burn with so clear and bright and pure a flame. Under its inspiration his style more than once breaks into a strain of sublime, though simple and rugged eloquence. Speaking of that eternal thought which, according to him, constitutes the divine essence, he exclaims:Gifford murmured something about the honour and pleasure. There was no vehicle to be seen in the dark street besides the gleaming mass of brass and steel that quietly simmered by the pavement.

      Balmayne's move had been a clever one, and quite worthy of a mind like his. He recognised at once that Bruce's presence there meant danger. If Maitrank, in the excitement of the moment, chose to speak out, all the delicately-laid plans would be ruined."The experience was worth the money," the latter said. "My friend had arranged everything. I got our dear Balmayne in our clutches within an hour. And I said to him, 'Dog, where is Leona Lalage?' And he professed not to know. But we had means of our own, you understand, to make him speak. And he spoke at last. He told me where to find her. And where do you think it was?"

      "What are these?" he enquired.2. The use that may be made of air after it has been applied as a motive agent.



      Leona said nothing. There was a queer, strained look, half of admiration, on her face. But she uttered no protest, no denial."I'm afraid it's no good, sir," said Prout when Lawrence had finished.


      "It's the regulating mechanism," said the other, monotonously, "I keep on forgetting that you can't know these things. You see, it controls me. But, of course, it's out of order. That's how I came to be here, in this absurd world. There can't be any other reason, I'm sure." He looked so childishly perplexed that Arthur's sense of pity was again aroused, and he listened in respectful silence.We have not here to examine the scientific achievements of Pythagoras and his school; they belong to the history of science, not to that of pure thought, and therefore lie outside the present discussion. Something, however, must be said of Pythagoreanism as a scheme of moral, religious, and social reform. Alone among the pre-Socratic systems, it undertook to furnish a rule of conduct as well as a theory of being. Yet, as Zeller has pointed out,11 it was only an apparent anomaly, for the ethical teaching of the Pythagoreans was not based on their physical theories, except in so far as a deep reverence for law and order was common to both.13 Perhaps, also, the separation of soul and body, with the ascription of a higher dignity to the former, which was a distinctive tenet of the school, may be paralleled with the position given to number as a kind of spiritual power creating and controlling the world of sense. So also political power was to be entrusted to an aristocracy trained in every noble accomplishment, and fitted for exercising authority over others by self-discipline, by mutual fidelity, and by habitual obedience to a rule of right. Nevertheless, we must look, with Zeller, for the true source of Pythagoreanism as a moral movement in that great wave of religious enthusiasm which swept over Hellas during the sixth century before Christ, intimately associated with the importation of Apollo-worship from Lycia, with the concentration of spiritual authority in the oracular shrine of Delphi, and the political predominance of the Dorian race, those Normans of the ancient world. Legend has thrown this connexion into a poetical form by making Pythagoras the son of Apollo; and the Samian sage, although himself an Ionian, chose the Dorian cities of Southern Italy as a favourable field for his new teaching, just as Calvinism found a readier acceptance in the advanced posts of the Teutonic race than among the people whence its founder sprang. Perhaps the nearest parallel, although on a far more extensive scale, for the religious movement of which we are speaking, is the spectacle offered by mediaeval Europe during the twelfth and thirteenth centuries of our era, when a series of great Popes had concentrated all spiritual power in their own hands, and were sending forth army after army of Crusaders to the East; when all Western Europe had awakened to the consciousness of its common Christianity, and each individual was thrilled by a sense of the tremendous alternatives committed to his choice; when the Dominican and Franciscan orders were founded; when Gothic architecture and Florentine painting arose; when the Troubadours and Minnes?ngers were pour14ing out their notes of scornful or tender passion, and the love of the sexes had become a sentiment as lofty and enduring as the devotion of friend to friend had been in Greece of old. The bloom of Greek religious enthusiasm was more exquisite and evanescent than that of feudal Catholicism; inferior in pure spirituality and of more restricted significance as a factor in the evolution of humanity, it at least remained free from the ecclesiastical tyranny, the murderous fanaticism, and the unlovely superstitions of mediaeval faith. But polytheism under any form was fatally incapable of coping with the new spirit of enquiry awakened by philosophy, and the old myths, with their naturalistic crudities, could not long satisfy the reason and conscience of thinkers who had learned in another school to seek everywhere for a central unity of control, and to bow their imaginations before the passionless perfection of eternal law.