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THREE:

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THREE:But even taken in its mildest form, there were difficulties about Greek idealism which still remained unsolved. They may be summed up in one word, the necessity of subordinating all personal and passionate feelings to a higher law, whatever the dictates of that law may be. Of such self-suppression few men were less capable than Cicero. Whether virtue meant the extirpation or merely the moderation of desire and emotion, it was equally impossible to one of whom Macaulay has said, with not more severity than truth, that his whole soul was under the dominion of a girlish vanity and a craven fear.278 Such weak and well-intentioned natures174 almost always take refuge from their sorrows and self-reproaches in religion; and probably the religious sentiment was more highly developed in Cicero than in any other thinker of the age. Here also a parallel with Socrates naturally suggests itself. The relation between the two amounts to more than a mere analogy; for not only was the intellectual condition of old Athens repeating itself in Rome, but the religious opinions of all cultivated Romans who still retained their belief in a providential God, were, to an even greater extent than their ethics, derived through Stoicism from the great founder of rational theology. Cicero, like Socrates, views God under the threefold aspect of a creator, a providence, and an informing spirit:��identical in his nature with the soul of man, and having man for his peculiar care. With regard to the evidence of his existence, the teleological argument derived from the structure of organised beings is common to both; the argument from universal belief, doubtless a powerful motive with Socrates, is more distinctly put forward by Cicero; and while both regard the heavenly luminaries as manifest embodiments of the divine essence, Cicero is led by the traditions of Plato, Aristotle, and the Stoics, to present the regularity of their movements as the most convincing revelation of a superhuman intelligence, and to identify the outermost starry sphere with the highest God of all.279 Intimately associated with this view is his belief in the immortality of the soul, which he supposes will return after death to the eternal and unchangeable sphere whence it originally proceeded.280 But his familiarity with the sceptical arguments of Carneades prevented Cicero from putting forward his theological beliefs with the same confidence as Socrates; while, at the same time, it enabled him to take up a much more decided attitude of hostility towards the popular superstitions from which he was anxious, so far as possible, to purify true175 religion.281 To sum up: Cicero, like Kant, seems to have been chiefly impressed by two phenomena, the starry heavens without and the moral law within; each in its own way giving him the idea of unchanging and everlasting continuance, and both testifying to the existence of a power by which all things are regulated for the best. But the materialism of his age naturally prevented him from regarding the external order as a mere reflex or lower manifestation of the inward law by which all spirits feel themselves to be members of the same intelligible community.The next month Pitt despatched a smaller fleet and force to destroy the port of Cherbourg, which the French had constructed under Cardinal Fleury, and, as they stated by an inscription, "for all eternity." This time the command was given to General Bligh. Howe was admiral, and on board with him went Prince Edward, afterwards Duke of York. On the 8th of August the troops were landed at Cherbourg, which was[131] deserted by the garrison, and they destroyed the forts and harbour, demolished a hundred and seventy pieces of iron cannon, and carried off twenty-two fine brass ones. After re-embarking and returning to Portsmouth, Bligh was ordered to pay another visit to St. Malo, but still found it too strong for him; yet he landed his men in the bay of St. Lunaire, about two leagues westward of St. Malo; and the weather immediately driving Howe to sea, the army was marched overland to St. Cast, some leagues off. The soldiers were allowed to rove about and plunder, till Bligh heard that the Duke of Aiguillon was advancing against them at the head of a strong force. Bligh then, but in no hurry, marched for the port of St. Cast, followed by Aiguillon, who waited till he had embarked all but one thousand five hundred men, when he fell upon them, and slaughtered a thousand of them in a hollow way amongst the rocks leading down to the shore.

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THREE:On his return, the contentions regarding pulling down old St. Paul's were rife as ever; but the following year the fire occurred, and Wren was commissioned to make a plan for the rebuilding of the City. He proposed to restore it on a regular plan, with wide streets and piazzas, and for the banks of the river to be kept open on both sides with spacious quays. But these designs were defeated by the ignorance and selfishness of the inhabitants and traders, and the banks of the Thames became once more blocked up with wharves and warehouses, narrow and winding lanes; and Wren could only devote his architectural talent to the churches, the Royal Exchange, and Custom House. These latter buildings were completed in the three following years; they have since both been burnt down and rebuilt. Temple Bar, a hideous erection, was finished in the fourth year, 1670. All this time the commencement of the new St. Paul's was impeded by the attempts of the commissioners to restore the old tumbling fabric, and it was only by successive fallings-in of the ruins that they were compelled to allow Wren to remove the whole decayed mass, and clear the ground for the foundations of his cathedral. These were laid in 1675, nine years after the fire, and the building was only terminated in thirty-five years, the stone on the summit of the lantern being laid by Wren's son, Christopher, 1710. The choir, however, had been opened for divine service in 1697, in the twenty-second year of the erection.

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