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THREE:IV.As they walked back to the post, Landor did not speak to Felipa. There was nothing he could say unless he were to storm unavailingly, and that was by no means his way. And there was nothing for which he could, with reason, blame her. All things considered, she had acted very well. She moved beside him serenely, not in the least cowed.

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THREE:He despatched a squadron of ten ships of the line to the Mediterranean, under Admiral Haddock; another strong squadron sailed for the West Indies; letters of marque and reprisal were issued to the merchants; and troops and stores were forwarded to Georgia, which the Spaniards had threatened to invade. He gave directions to all merchants in Spanish ports to register their goods with a public notary in case of a rupture. These measures produced a rapid change of tone at the Spanish Court. On comparing the demands on both sides for damages sustained in commerce, there appeared a balance in favour of England of two hundred thousand pounds. Against this, the Spaniards demanded sixty thousand pounds in compensation for the ships taken by Admiral Byng in 1718��a claim which Stanhope would never allow, but which had been recognised in the Treaty of Seville, and was now, therefore, acknowledged. This reduced the sum to a hundred and forty thousand pounds, which the Spanish Court proposed should be paid by assignments on the American revenues. This, the Ministers were well aware, might involve the most endless delays and uncertainties, and they certainly showed a most conceding spirit by allowing a deduction of forty-five thousand pounds for prompt payment at Madrid. The sum was now reduced to ninety-five thousand pounds; and this being agreed to, a convention was signed on the 14th of January, 1739.

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THREE:Landor went back to his command and waited. Another man rode up and joined the two. Ten minutes passed, and the troops grew restless.Daemonism, however, does not fill a very great place in the creed of Plutarch; and a comparison of him with his successors shows that the saner traditions of Greek thought only gradually gave way to the rising flood of ignorance and unreason. It is true that, as a moralist, the philosopher of Chaeronea considered religion of inestimable importance to human virtue and human happiness; while, as a historian, he accepted stories of supernatural occurrences with a credulity recalling that of Livy and falling little short of Dion Cassius. Nor did his own Platonistic monotheism prevent him from extending a very generous intellectual toleration to the different forms of polytheism which he found everywhere prevailing.395 In this respect, he and probably all the philosophers of that and the succeeding age, the Epicureans, the Sceptics, and some of the Cynics alone excepted, offer a striking contradiction to one of Gibbon��s most celebrated epigrams. To them the popular religions were not equally false but equally true, and, to a certain extent, equally useful. Where Plutarch drew the line was at what he called Deisidaimonia, the frightful mental malady which, as already mentioned, began to afflict Greece soon after the conquests of Alexander. It is generally translated superstition, but has a much narrower meaning. It expresses the beliefs and feelings of one who lives in perpetual dread of provoking supernatural vengeance, not254 by wrongful behaviour towards his fellow-men, nor even by intentional disrespect towards a higher power, but by the neglect of certain ceremonial observances; and who is constantly on the look-out for heaven-sent prognostications of calamities, which, when they come, will apparently be inflicted from sheer ill-will, Plutarch has devoted one of his most famous essays to the castigation of this weakness. He deliberately prefers atheism to it, showing by an elaborate comparison of instances that the former��with which, however, he has no sympathy at all��is much less injurious to human happiness, and involves much less real impiety, than such a constant attribution of meaningless malice to the gods. One example of Deisidaimonia adduced by Plutarch is Sabbatarianism, especially when carried, as it had recently been by the Jews during the siege of Jerusalem, to the point of entirely suspending military operations on the day of rest.396 That the belief in daemons, some of whom passed for being malevolent powers, might yield a fruitful crop of new superstitions, does not seem to have occurred to Plutarch; still less that the doctrine of future torments of which, following Plato��s example, he was a firm upholder, might prove a terror to others besides offenders against the moral law,��especially when manipulated by a class whose interest it was to stimulate the feeling in question to the utmost possible intensity.

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THREE:CHAPTER VIII. REIGN OF GEORGE III. (continued).58

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