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THREE:In these circumstances opened the year 1742. Fearing the consequences of the debate on the state of the nation that was to take place on the 21st of January, Walpole made a last grand effort to divide the party in array against him: this was, to buy off the Prince of Wales and his adherents. For this purpose he prevailed on the king to grant an additional fifty thousand pounds a year and the payment of all his debts, on condition that he should abandon the Opposition. Secker, Bishop of Oxford, was selected as the bearer of this offer; but the prince declined the proposal, declaring that he would listen to no overtures so long as Walpole continued in office. This was a stunning blow, but the tenacious Minister did not yet give in. He continued to avail himself of the interval before the 21st to bribe and bring over less distinguished men. The Opposition, however, were now every hour receiving fresh accessions of strength, and men who had stood the brunt of many years now went over to them. Lord Hervey joined Pulteney and Chesterfield; and Bubb Doddington, now perceiving that one side really preponderated, stepped out of his equivocal demeanour, and openly wrote to Lord Wilmington to entreat him to persuade the king to dismiss the obnoxious Minister.After its temporary adoption by the Academy, Pythagoreanism had ceased to exist as an independent system, but continued to lead a sort of underground life in connexion with the Orphic and Dionysiac mysteries. When or where it reappeared under a philosophical form cannot be certainly determined. Zeller fixes on the beginning of the first century B.C. as the most probable date, and on Alexandria as the most probable scene of its renewed speculative activity.385 Some fifty years later, we find Pythagorean teachers in Rome, and traces of their influence are plainly discernible in the Augustan literature. Under its earliest form, the new system was an attempt to combine mathematical mysticism with principles borrowed from the Stoic and other philosophies; or perhaps it was simply a return to the poetical syncretism of Empedocles. Although composed of fire and air, the soul is declared to be immortal; and lessons of holiness are accompanied by an elaborate code of rules for ceremonial purification. The elder Sextius, from whom Seneca derived much of his ethical enthusiasm, probably belonged to this school. He taught a morality apparently identical with that of Stoicism in every point except the inculcation of abstinence from animal food.386 To this might be added the practice of nightly self-confession��an examination from the moral point of view of how one��s whole day has been spent,��were we certain that the Stoics did not originate it for themselves.387

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