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TWO:

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TWO:Our next great move was against the French in the Carnatic. After various actions between the French and English in India during the Seven Years' War, General Count de Lally, an officer of Irish extraction, arrived at Pondicherry in April, 1758, with a force of one thousand two hundred men. Lally attacked and took Fort St. David, considered the strongest fort belonging to the East India Company, and then, mustering all his forces, made his appearance, in December of that year, before Madras. He had with him two thousand seven hundred French and four thousand natives, whilst the English had in the town four thousand troops only, of which more than half were sepoys. But Captain Caillaud had marched with a small force from Trichinopoly, which harassed the rear of the French. After making himself master of the Black Town, and threatening to burn it down, he found it impossible to compel Fort St. George to surrender, and, after a[178] severe siege of two months, on the appearance of Admiral Pococke's squadron, which had sailed to Bombay for more troops, he decamped in the night of the 16th of February, 1759, for Arcot, leaving behind him all his ammunition and artillery, fifty-two pieces. Fresh combats took place between Pococke and D'Ach�� at sea, and the forces on land. Colonel Brereton attempted to take Wandewash, but failed; and it remained for Colonel Eyre Coote to defeat Lally. Coote arrived at Madras on the 27th of October, and, under his direction, Brereton succeeded in taking Wandewash on the last of November. To recover this place, Lally marched with all his force, supported by Bussy, but sustained a signal defeat on the 22nd of January, 1760. Arcot, Trincomalee, and other places fell rapidly into the hands of Colonel Coote. The French called in to their aid the Nabob of Mysore, Hyder Ali, but to little purpose. Pondicherry was invested on the 8th of December, and, on the 16th of January, 1761, it surrendered, Lally and his troops, amounting to two thousand, remaining prisoners. This was the termination of the real power of France in India; for though Pondicherry was restored by the treaty of 1763, the French never again recovered their ground there, and their East India Company soon after was broken up. The unfortunate Lally on his return to France was thrown into the Bastille, condemned for high treason, and beheaded in the Place de Gr��ve on the 9th of May, 1766.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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