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A sudden cry smote the air, a yell of murder followed by the quick rush of footsteps. A police-whistle screamed hoarsely, there were answering whistles out of the darkness. The rush of footsteps drew nearer. The next instant, sobbing breathlessly, Leona Lalage flung herself headlong into the car.

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A snarling curse came from Balmayne's lips.
THREE:"True," Leona murmured, "true. You are too strong for me."

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ONE:Already from a distance with much fuss they signalled to me to stop, and of course I obeyed at once. Two men dismounted, came to me in a perfect rage, and, without asking who I was or what I was doing, cut my tyres to pieces in several98 places; they abused me with wild gesticulations and threats, jumped on their horses, and rode off. I dragged my wretched vehicle with its stabbed tyres a little distance, but then met a second patrol, who showed still greater indignation, and destroyed it altogether.Hetty chatted along by the side of her lover happy enough. She would have made light of the fears had they occurred to her now. After all, what could the Countess do? That love and revenge business was all very well in books. Gordon was a resolute man, perfectly capable of taking care of himself, and the Countess was not likely to do anything to prejudice her position in society.

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"You are wrong," she cried. "It could not have been so."The man nodded. The woman was speaking the truth, and he knew it.With the idea of subsumption and subordination to law, we pass at once to the Stoic ethics. For Zeno, the end of life was self-consistency; for Cleanthes, consistency with Nature; for Chrysippus, both the one and the other.42 The still surviving individualism of the Cynics is represented in the first of these principles; the religious inspiration of the Stoa in the second; and the comprehensiveness of its great systematising intellect in the last. On the other hand, there18 is a vagueness about the idea of self-consistency which seems to date from a time when Stoicism was less a new and exclusive school than an endeavour to appropriate whatever was best in the older schools. For to be consistent is the common ideal of all philosophy, and is just what distinguishes it from the uncalculating impulsiveness of ordinary life, the chance inspirations of ordinary thought. But the Peripatetic who chose knowledge as his highest good differed widely from the Hedonist who made pleasure or painlessness his end; and even if they agreed in thinking that the highest pleasure is yielded by knowledge, the Stoic himself would assert that the object of their common pursuit was with both alike essentially unmoral. He would, no doubt, maintain that the self-consistency of any theory but his own was a delusion, and that all false moralities would, if consistently acted out, inevitably land their professors in a contradiction.43 Yet the absence of contradiction, although a valuable verification, is too negative a mark to serve for the sole test of rightness; and thus we are led on to the more specific standard of conformability to Nature, whether our own or that of the universe as a whole. Here again a difficulty presents itself. The idea of Nature had taken such a powerful hold on the Greek mind that it was employed by every school in turnexcept perhaps by the extreme sceptics, still faithful to the traditions of Protagoras and Gorgiasand was confidently appealed to in support of the most divergent ethical systems. We find it occupying a prominent place both in Platos Laws and in Aristotles Politics; while the maxim, Follow Nature, was borrowed by Zeno himself from Polemo, the head of the Academy, or perhaps from Polemos predecessor, Xenocrates. And Epicurus, the great opponent of Stoicism, maintained, not without plausibility, that every19 animal is led by Nature to pursue its own pleasure in preference to any other end.44 Thus, when Cleanthes declared that pleasure was unnatural,45 he and the Epicureans could not have been talking about the same thing. They must have meant something different by pleasure or by nature or by both.Plato had begun by condemning poetry only in so far as it was inconsistent with true religion and morality. At last, with his usual propensity to generalise, he condemned it and, by implication, every imitative art qua art, as a delusion and a sham, twice removed from the truth of things, because a copy of the phenomena which are themselves unreal representations of an archetypal idea. His iconoclasm may remind us of other ethical theologians both before and after, whether Hebrew, Moslem, or Puritan. If he does not share their fanatical hatred for plastic and pictorial representations, it is only because works of that class, besides being of a chaster character, exercised far less power over the Greek imagination than epic and dramatic poetry. Moreover, the tales of the poets were, according to Plato, the worst lies of any, since they were believed to be true; whereas statues and pictures differed too obviously from their originals for any such illusion to be produced in their case. Like the Puritans, again, Plato sanctioned the use of religious hymns, with the accompaniment of music in its simplest and most elevated forms. Like them, also, he would have approved of literary fiction when it was employed for edifying purposes. Works like the Faery Queen, Paradise Lost, and the Pilgrims Progress, would have been his favourites in English literature; and he might have242 extended the same indulgence to fictions of the Edgeworthian type, where the virtuous characters always come off best in the end.It is remarkable that while Spinoza was giving a new application to the Platonic method, another Cartesian,414 Malebranche, was working it out more strictly on the old lines of speculative research. The Recherche de la Vrit of this unjustly neglected thinker is a methodical account of the various subjective obstacles which impede our apprehension of things as they really exist, and of the means by which it may be facilitated. Here also, attention is concentrated on the subjective side of philosophy; and if the mental processes selected for study are of theoretical rather than practical interest, we may probably attribute this to the circumstance that every ethical question was already decided for Malebranche by the Church whose orders he had assumed.
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