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FORE:"Yes, sir," I replied, "excepting my pocket-knife."

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FORE:CHAPTER VIII. WATER-POWER.

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FORE:"At the present moment I could not swear to my own," Bruce said helplessly.

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FORE:Hetty was bound to admit that she was more than that. The interrogative juryman sniffed and suggested that Dr. Bruce might have been in the house then.A milling tool with twenty edges should represent as much wearing capacity as a like number of separate tools, and may be said to equal twenty duplicate tools; hence, in cutting grooves, notches, or similar work, a milling tool is equivalent to a large number of duplicate single tools, which cannot be made or set with the same truth; so that milling secures accuracy and duplication, objects which are in many cases more important than speed.

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FORE:In the face of such facts, to say, as Mr. Froude does, that Epicureanism was ��the creed of the men of science�� in the time of Julius Caesar111��an assertion directly contradicted by Lange112��is perhaps only of a piece with Mr. Froude��s usual inaccuracy when writing about ancient history; but such declarations as that of Mr. Frederic Pollock, that the Epicurean system56 ��was a genuine attempt at a scientific explanation of the world; and was in its day the solitary protest against the contempt of physics which prevailed in the other post-Aristotelian schools;��113 of Prof. Trezza, that the Epicurean school ��summed up in itself the most scientific elements of Greek antiquity;��114 of Dr. Woltjer, that ��with respect to the laws and principles of science, the Epicureans came nearest of all the ancients to the science of our own time;��115 and finally, of M. Ernest Renan, that Epicureanism was ��the great scientific school of antiquity,��116 are absolutely amazing. The eminent French critic just quoted has elsewhere observed, with perfect justice, that the scientific spirit is the negation of the supernatural; and perhaps he argues that the negation of the supernatural must, reciprocally, be the scientific spirit. But this is only true when such a negation is arrived at inductively, after a disinterested survey of the facts. Epicurus started with the denial of supernatural interference as a practical postulate, and then hunted about for whatever explanations of natural phenomena would suit his foregone conclusion. Moreover, an enquirer really animated by the scientific spirit studies the facts for their own sake; he studies them as they actually are, not resting content with alternative explanations; and he studies them to the fullest extent of which his powers are capable. Epicurus, on the contrary, declares that physics would not be worth attending to if the mind could be set free from religious terrors in any other manner;117 he will not let himself be tied down to any one theory if there are others equally inconsistent with divine agency to be had;118 and when his demands in this respect are satisfied, that is, when the appearances vulgarly ascribed to supernatural causation have been provided with natural causes, he leaves off."I didn't mean to go quite so far," he muttered. "Only this time you have made the grand mistake of your life. Be silent now and you shall get your jewels back. It is the only way."

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FORE:No sooner did the two imperial systems lose their ascendency than the germs which they had temporarily overshadowed sprang up into vigorous vitality, and for more than4 five centuries dominated the whole course not only of Greek but of European thought. Of these by far the most important was the naturalistic idea, the belief that physical science might be substituted for religious superstitions and local conventions as an impregnable basis of conduct. In a former chapter1 we endeavoured to show that, while there are traces of this idea in the philosophy of Heracleitus, and while its roots stretch far back into the literature and popular faith of Greece, it was formulated for the first time by the two great Sophists, Prodicus and Hippias, who, in the momentous division between Nature and Law, placed themselves��Hippias more particularly��on the side of Nature. Two causes led to the temporary discredit of their teaching. One was the perversion by which natural right became the watchword of those who, like Plato��s Callicles, held that nothing should stand between the strong man and the gratification of his desire for pleasure or for power. The other was the keen criticism of the Humanists, the friends of social convention, who held with Protagoras that Nature was unknowable, or with Gorgias that she did not exist, or with Socrates that her laws were the secret of the gods. It was in particular the overwhelming personal influence of Socrates which triumphed. He drew away from the Sophists their strongest disciple, Antisthenes, and convinced him that philosophy was valuable only in so far as it became a life-renovating power, and that, viewed in this light, it had no relation to anything outside ourselves. But just as Socrates had discarded the physical speculations of former teachers, so also did Antisthenes discard the dialectic which Socrates had substituted for them, even to the extent of denying that definition was possible.2 Yet he seems to have kept a firm hold on the two great ideas that were the net result of all previous philosophy, the idea of a cosmos, the common citizenship of which made all men5 potentially equal,3 and the idea of reason as the essential prerogative of man.4In Ostend every place was full of wounded men, who all came walking from the battle-field in groups. Even in those days the fierce fights continued in consequence of the mad attempts to conquer Dunkirk and Calais. Great losses were suffered also by the enormous effect of the British naval guns, against which the German marines had mounted big guns in Ostend and farther along the coast, in order to keep the fleet at a distance.

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