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THREE:��Took you long enough to answer!�� grumbled Jeff. ��What made you fool with that door and shut yourselves in?��

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FORE:Felipa stood leaning listlessly against the post of the ramada, watching them. After a time she went into the adobe and came out with a pair of field-glasses, following the course of the command as it wound along among the foot-hills. The day dragged dully along. She was uneasy about her husband, her nerves were shaken with the coffee and quinine, and she was filled,[Pg 76] moreover, with a vague restlessness. She would have sent for her horse and gone out even in the clouds of dust and the wind like a hot oven, but Landor had forbidden her to leave the post. Death in the tip of a poisoned arrow, at the point of a yucca lance, or from a more merciful bullet of lead, might lurk behind any mesquite bush or gray rock.The probable outcome of things at the rate they were going was perfectly apparent. Landor would advance in age, respectability, and rank, and would be retired and settle down on three-fourths pay. He himself would end up in some cow-boy row, degraded and worthless, a tough character very probably, a fine example of nothing save atavism. And Felipa would grow old. That splendid triumphant youth of hers would pass, and she would be a commonplace, subdued, middle-aged woman, in whom a relapse to her nature would be a mere vulgarity.

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FORE:

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FORE:After disposing of the Stoic materialism, according to which the soul, though distinct from the body, is, equally with it, an extended and resisting substance, our philosopher proceeds to discuss the theories which make it a property or function of the body. The Pythagorean notion of the soul as a harmony of the body is met by a reproduction of the well-known arguments used against it in Plato��s Phaedo. Then comes the Aristotelian doctrine that the soul is the entelechy��that is to say, the realised purpose and perfection��of the physical organism to which it belongs. This is an idea which Aristotle himself had failed to make very clear, and the inadequacy of which he had virtually acknowledged by ascribing a different origin to reason, although this is counted as one of the psychic faculties. Plotinus, at any rate, could not appreciate an explanation which, whatever else it implied, certainly involved a considerable departure from his own dualistic interpretation of the difference between spirit and matter. He could not enter into Aristotle��s view of the one as a lower and less concentrated form of the other. The same arguments which had already been employed against Stoicism are now turned against the Peripatetic psychology. The soul as a principle, not only of memory and desire, but even of nutrition, is declared to be independent of and separable from the body. And, finally, as a result of the whole controversy, its immortality is affirmed. But how far this immortality involves the belief in a prolongation of personal existence after death, is a point297 which still remains uncertain. We shall return to the question in dealing with the religious opinions of Plotinus.But, instead, Landor stopped abruptly, rigid with the force of will. "I will wait. Go on," he said. His voice was low and rasping.

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THREE:In the preceding chapter we attempted to show that the tendency of Roman thought, when brought into contact with the Greek systems, was to resolve them into their component elements, or to throw them back on their historical antecedents. As a result of this dissolving process, the Stoicism of the second century split up into a number of more or less conflicting principles, each of which received exclusive prominence according to the changeful mood of the thinker who resorted to philosophy for consolation or for help. Stoicism had originally embraced the dynamism of Heracleitus, the teleology of Socrates, the physical morality of Prodicus and his Cynic successors, the systematising dialectic of Aristotle, the psychism of Plato and the Pythagoreans, and, to a certain extent, the superstitions of popular mythology. With Epict��tus, we find the Cynic and the Socratic elements most clearly developed, with Marcus Aurelius, the Socratic and the Heracleitean, the latter being especially strong in the meditations written shortly before his death. In the eastern provinces of the empire, Cynicism was preached as an independent system of morality, and obtained great success by its popular and propagandist character. Dion Chrysostom, a much-admired lecturer of the second century, speaks with enthusiasm of its most famous representative Diogenes, and recounts, with evident gusto, some of the most shameless actions attributed, perhaps falsely, to that eccentric philosopher.383 And the popular rhetorician Maximus Tyrius, although a professed Platonist, places the Cynic life above every other.384 But the traditions of Cynicism were thoroughly opposed to the prevalent polytheism; and its whole attitude was calculated to repel rather than to attract minds penetrated with the enthusiastic spirit of the age. To all such the Neo-Pythagorean doctrine came as a welcome revelation.

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