TWO:The Epicurean philosophy of external Nature was used as an instrument for destroying the uncomfortable belief in Divine Providence. The Epicurean philosophy of mind was used to destroy the still more uncomfortable belief in mans immortality. As opinions then stood, the task was a comparatively easy one. In our discussion of Stoicism, we observed that the spiritualism of Plato and Aristotle was far before their age, and was not accepted or even understood by their countrymen for a long time to come. Moreover, Aristotle did not agree with his master in thinking that the personal eternity of the soul followed from its immateriality. The belief of the Stoics in a prolongation of individual existence until the destruction of all created things by fire, was, even in that very limited form, inconsistent with their avowed materialism, and had absolutely no influence on their practical89 convictions. Thus Platos arguments were alone worth considering. For Epicurus, the whole question was virtually settled by the principle, which he held in common with the Stoics, that nothing exists but matter, its attributes, and its relations. He accepted, it is true, the duality of soul and body, agreeing, in this respect also, with the Stoics and the earlier physicists; and the familiar antithesis of flesh and spirit is a survival of his favourite phraseology;173 but this very term flesh was employed to cover the assumption that the body to which he applied it differed not in substance but in composition from its animating principle. The latter, a rather complex aggregate, consists proximately of four distinct elements, imagined, apparently, for the purpose of explaining its various functions, and, in the last analysis, of very fine and mobile atoms.174 When so much had been granted, it naturally followed that the soul was only held together by the body, and was immediately dissolved on being separated from ita conclusion still further strengthened by the manifest dependence of psychic on corporeal activities throughout the period of their joint existence. Thus all terrors arising from the apprehension of future torments were summarily dispelled."Certainly, my lad," said Father Coppens"certainly we are Flemings. What is the matter with you?"
THREE:I now come to note a matter in connection with draughting to which the attention of learners is earnestly called, and which, if neglected, all else will be useless. I allude to indigestion, and its resultant evils. All sedentary pursuits more or less give rise to this trouble, but none of them so much as draughting. Every condition to promote this derangement exists. When the muscles are at rest, circulation is slow, the mind is intensely occupied, robbing the stomach of its blood and vitality, and, worse than all, the mechanical action of the stomach is usually arrested by leaning over the edge of a board. It is regretted that no good rule can be given to avoid this danger. One who understands the evil may in a degree avert it by applying some of the logic which has been recommended in the study of mechanics. If anything tends to induce indigestion, its opposite tends the other way, and may arrest it; if stooping over a board interferes with the action of the digestive organs, leaning back does the opposite; it is therefore best to have a desk as high as possible, stand when at work, and cultivate a constant habit of straightening up and throwing the shoulders back, and if possible, take brief intervals of vigorous exercise. Like rating the horse-power of a steam-engine, by multiplying the force into the velocity, the capacity of a man can be estimated by multiplying his mental acquirements into his vitality.
TWO:In the meantime they themselves had a word or two to say about the fright I gave them; for when I stood at the door they mistook me in my sporting habit for a German officer, and the top of my water-bottle for the butt of a revolver!
