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FORE:Jeff leveled and their engine roared. In a quartering course, evidently making in an airline for some point on the Connecticut side of Long Island Sound, the seaplane held its way.

Founder

FORE:"But are you sure? Where are the French now, and where did the British land?"

Senior Desigener

FORE: Holy everlasting Saviour of the human race! Bounteous nurse of mortals! Tender mother of the afflicted! Not for a day or night nor even for one little moment dost thou relax thy care for men, driving away the storms of life and stretching forth to them the right hand of deliverance, wherewith thou dost unravel even the tangled threads of fate, soothe the storms of fortune, and restrain the hurtful courses of the stars. The gods above adore thee, the gods below respect; thou dost cause the heavens to roll, the sun to shine; the world thou rulest, and treadest Tartarus under foot. To thee the stars reply, for thee the seasons come again; in thee the deities rejoice, and thee the elements obey. At thy nod the breezes blow, the clouds drop fatness, the seeds germinate and seedlings spring. But my wit is small to celebrate thy praises, my fortune256 poor to pay thee sacrifices, the abundance of my voice does not suffice to tell what I think of thy majesty, nor would a thousand tongues nor an unwearied and everlasting flow of speech. Therefore what alone religion joined to poverty can achieve, I will provide: an image of thy divine countenance and most holy godhead, guarded for perpetual contemplation within the recesses of my heart.397

Lead Developer

FORE:A world where ordering reason was not only raised to supreme power, but also jealously secluded from all communion with lower forms of existence, meant to popular imagination a world from which divinity had been withdrawn. The astronomical teaching of Anaxagoras was well calculated to increase a not unfounded alarm. Underlying the local tribal mythology of Athens and of Greece generally, was an older, deeper Nature-worship, chiefly directed towards those heavenly luminaries which shone so graciously on all men, and to which all men yielded, or were supposed to yield,41 grateful homage in return. Securus judicat orbis terrarum. Every Athenian citizen from Nicias to Strepsiades would feel his own belief strengthened by such a universal concurrence of authority. Two generations later, Plato held fast to the same conviction, severely denouncing its impugners, whom he would, if possible, have silenced with the heaviest penalties. To Aristotle, also, the heavenly bodies were something far more precious and perfect than anything in our sublunary sphere, something to be spoken of only in language of enthusiastic and passionate love. At a far later period Marcus Aurelius could refer to them as visible gods;32 and just before the final extinction of Paganism highly-educated men still offered up their orisons in silence and secresy to the moon.33 Judge, then, with what horror an orthodox public received Anaxagoras��s announcement that the moon shone only by reflected light, that she was an earthy body, and that her surface was intersected with mountains and ravines, besides being partially built over. The bright Sel��n��, the Queen of Heaven, the most interesting and sympathetic of goddesses, whose phases so vividly recalled the course of human life, who was firmly believed to bring fine weather at her return and to take it away at her departure, was degraded into a cold, dark, senseless clod.34 Democritus observed that all this had been known a long time in the Eastern countries where he had travelled.C Possibly; but fathers of families could not have been more disturbed if it had been a brand-new discovery. The sun, too, they were told, was a red-hot stone larger than Peloponnesus��a somewhat unwieldy size even for a Homeric god. Socrates, little as he cared about physical investigations generally, took this theory very seriously to heart, and42 attempted to show by a series of distinctions that sun-heat and fire-heat were essentially different from each other. A duller people than the Athenians would probably have shown far less suspicion of scientific innovations. Men who were accustomed to anticipate the arguments of an orator before they were half out of his mouth, with whom the extraction of reluctant admissions by cross-examination was habitually used as a weapon of attack and defence in the public law courts and practised as a game in private circles��who were perpetually on their guard against insidious attacks from foreign and domestic foes��had minds ready trained to the work of an inquisitorial priesthood. An Athenian, moreover, had mythology at his fingers�� ends; he was accustomed to see its leading incidents placed before him on the stage not only with intense realism, but with a systematic adaptation to the demands of common experience and a careful concatenation of cause and effect, which gave his belief in them all the force of a rational conviction while retaining all the charm of a supernatural creed. Then, again, the constitution of Athens, less than that of any other Greek State, could be worked without the devoted, self-denying co-operation of her citizens, and in their minds sense of duty was inseparably associated with religious belief, based in its turn on mythological traditions. A great poet has said, and said truly, that Athens was ��on the will of man as on a mount of diamond set,�� but the crystallising force which gave that collective human will such clearness and keenness and tenacity was faith in the protecting presence of a diviner Will at whose withdrawal it would have crumbled into dust. Lastly, the Athenians had no genius for natural science; none of them were ever distinguished as savants. They looked on the new knowledge much as Swift looked on it two thousand years afterwards. It was, they thought, a miserable trifling waste of time, not productive of any practical good, breeding conceit in young men, and quite unworthy of receiving any attention from orators, soldiers, and43 statesmen. Pericles, indeed, thought differently, but Pericles was as much beyond his age when he talked about Nature with Anaxagoras as when he charged Aspasia with the government of his household and the entertainment of his guests.

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