THREE:Where no danger could deter from the pursuit of power, no balancing of pain with pleasure availed to quench the ardour of desire. With full knowledge that violent delights have violent ends and in their triumph die, the fateful condition was accepted. Not only did Giordano Bruno, in conscious parallelism with his theory of matter, declare that without mutation, variety, and vicissitude nothing would be agreeable, nothing good, nothing delightful, that enjoyment consists solely in transition and movement, and that all pleasure lies midway between the painful longing of fresh appetite and the sadness of its satiation and extinction;558 but the sedater wisdom of Bacon, in touching on the controversy between Callicles and Socrates, seems to incline towards the side of the former; and, in all cases, warns men not to make too much of the inconveniences attendent on pleasure, but so to procure serenity as they destroy not magnanimity.559Our 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 Grve on the 9th of May, 1766.
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TWO:The truth is that critics seem to have been misled by a superficial analogy between the spiritualistic revival accomplished by Plotinus, and the Romantic revival which marked the beginning of the present century. The two movements have, no doubt, several traits in common; but there is this great difference between them, that the latter was, what the former was not, a reaction against individualism, agnosticism, and religious unbelief. The right analogy will be found not by looking forward but by looking back. It will then be seen that the Neo-Platonists were what their traditional name implies, disciples of Plato, and not only of Plato but of194 Aristotle as well. They stood in the same relation to the systems which they opposed as that in which the two great founders of spiritualism had stood to the naturalistic and humanist schools of their timeof course with whatever modifications of a common standpoint were necessitated by the substitution of a declining for a progressive civilisation. Like Plato also, they were profoundly influenced by the Pythagorean philosophy, with its curious combination of mystical asceticism and mathematics. And, to complete the analogy, they too found themselves in presence of a powerful religious reaction, against the excesses of which, like him, they at first protested, although with less than his authority, and only, like him, to be at last carried away by its resistless torrent. It is to the study of this religious movement that we must now address ourselves, before entering on an examination of the latest form assumed by Greek philosophy among the Greeks themselves.
TWO:
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