��Well?�� she demanded. ��Yes! You believe that I have done this thing. You believe that all this time, not only before, but since��since I have been your��wife, I have been deceiving you, have let another man make love to me, have made love to him���� ��Has any one inquired for me?�� he asked. L��histoire d��un roi de vingt ans, Je suis tres heureuse about the farm, parceque je n'ai jamais been Capital letter F [Pg 115] The most respectable witnesses testified in his favour, that he had always argued that the monarchy of the country was good; the government far superior to that of France; that many opinions of Paine were unsound and untenable; that an equal division of property was a chimera, and that we here wanted no revolution, but only moderate reform. The chief witness against him was a woman-servant, who had lived in his father's family, who deposed to his telling people to read the "Rights of Man;" to giving an organ-man something to play "?a ira!" and the like. It is clear that Mr. Muir was what would now be considered a very moderate reformer indeed. But the Lord Advocate treated him with the most scurrilous indignity, calling him "that unfortunate wretch at the bar;" "that demon of mischief;" "that pest of Scotland." The very proofs of Muir's moderation were turned by the Lord Justice Clerk into crimes; it was only "policy;" and he proceeded to pass on him the monstrous sentence of transportation for fourteen years! "Hereditary bondsmen! know ye not, On the 26th of March the Marquis of Chandos made an attempt to obtain some relief for the agricultural interest, which was then in a very depressed state, and the measure he proposed was the abolition of the malt tax, which brought in the sum of ��4,812,000. Sir Robert Peel prophesied that if this tax were abolished they would be in for a property tax. He said: "My prophecy is, that if you repeal this tax you will make an income tax necessary; to that, be assured, you must come at last, if you repeal the malt tax. You will lay your taxes on articles of general consumption��on tobacco, on spirits, on wine��and you will meet with such a storm that will make you hastily recede from your first advances towards a substitute. To a property tax, then, you must come; and I congratulate you, gentlemen of the landed interest, on finding yourselves relieved from the pressure of the malt tax, and[382] falling on a good, comfortable property tax, with a proposal, probably, for a graduated scale. And you who represent the heavy land of this country, the clay soils��the soils unfit for barley��I felicitate you on the prospect that lies before you. If you think that the substitute will be advantageous to your interests, be it so; but do not��when hereafter you discover your mistake��do not lay the blame upon those who offered you a timely warning, and cautioned you against exchanging the light pressure of a malt duty for the scourge of a property tax." The motion was rejected by a majority of 350 to 192. Thus, where Zeller says that the Greek philosophers confounded the objective with the subjective because they were still imperfectly separated from Nature, we seem to have come on a less ambitious but more intelligible explanation of the facts, and one capable of being stated with as much generality as his. Not only among the Greeks but everywhere, culture is more or less antagonistic to originality, and the diffusion to the enlargement of knowledge. Thought is like water; when spread over a wider surface it is apt to become stagnant and shallow. When ideas could only live on the condition ofxiv being communicated to a large circle of listeners, they were necessarily adapted to the taste and lowered to the comprehension of relatively vulgar minds. And not only so, but the habit of taking their opinions and prejudices as the starting-point of every enquiry frequently led to the investment of those opinions and prejudices with the formal sanction of a philosophical demonstration. It was held that education consisted less in the acquisition of new truth than in the elevation to clearer consciousness of truths which had all along been dimly perceived. Zeller, while taking a much wider view than Hegel, still assumes that Plato��s reforms, so far as they were suggested by experience, were simply an adaptation of Dorian practices.148 He certainly succeeds in showing that private property, marriage, education, individual liberty, and personal morality were subjected, at least in Sparta, to many restrictions resembling those imposed in the Platonic state. And Plato himself, by treating the Spartan system as the first form of degeneration from his own ideal, seems to indicate that this of all existing polities made the nearest approach to it. The declarations of the Timaeus149 are, however, much more distinct; and according to them it was in the caste-divisions of Egypt that he found the nearest parallel to his own scheme of social reorganisation. There, too, the priests, or wise men came first, and after them the warriors, while the different branches of industry were separated from one another by rigid demarcations. He may also have been struck by that free admission of women to employments elsewhere filled exclusively by men, which so surprised Herodotus, from his inability to discern its real cause��the more advanced differentiation of Egyptian as compared with Greek society.150 How much originality there may be in the anti-materialistic arguments of Plotinus we cannot tell. He certainly marks a great advance on Plato and Aristotle, approximating, in this respect, much more closely than they do to the modern standpoint. The indivisibility and permanence of mind had, no doubt, been strongly insisted on by those teachers, in contrast with the extended and fluctuating nature of body. But they did not, like him, deduce these characteristics from a direct analysis of consciousness as such. Plato inferred the simplicity and self-identity of mind from the simplicity and self-identity of the ideas which it contemplates. Aristotle went a step further, or perhaps only expressed the same meaning more clearly, when he associated immateriality with the identity of subject and object in thought.444 Moreover, both Plato and Aristotle seem to have rested the whole spiritualistic case on objective rather than on subjective considerations; although, as we have seen, the subjective interest was what dominated all the while in their thoughts. Starting with the analogy of a living body, Plato argues, both in the Phaedrus and in the Laws, that soul must everywhere be the first cause of motion, and therefore must exist prior to body.445 The elaborate scientific analysis of Aristotle��s Physics leads up to a similar conclusion; and the ontological analysis of the Metaphysics starts with the distinction between Form and Matter in bodies, to end with the question of their relative priority, and of the objective machinery by which they are united. Plotinus, too, sometimes refers to mind as the source300 of physical order; but this is rather in deference to his authorities than because the necessity of such an explanation seemed to him, as it did to them, the deepest ground of a spiritualistic philosophy. On the other hand, his psychological arguments for the immateriality of the soul are drawn from a wider area of experience than theirs, feeling being taken into account no less than thought; instead of restricting himself to one particular kind of cognition for evidence of spiritual power, he looks for it in every manifestation of living personality. HoME�����̫��һ��a

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