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FORE:She asked him about her father and mother. Going[Pg 53] back to his chair he told her everything that he knew, save only the manner of Cabot's death. "Then I took you to Yuma," he finished, "and from there to the East, via Panama." There was a pause. And then came the question he had most dreaded.It must further be noted that disbelief in a future life, as a philosophical principle, was not confined to the Epicureans. All philosophers except the Platonists and Pythagoreans were materialists; and no logical thinker who had once applied his mind to the subject could accept such an absurdity as the everlasting duration of a complex corporeal substance, whether consisting of gaseous or of fiery matter. A majority of the Stoics allowed the soul to continue its individual existence until, in common with the whole world, it should be reabsorbed into the elemental fire; but others looked forward to a more speedy extinction, without ceasing on that account to consider themselves orthodox members of the school. Of these the most remarkable instance is Marcus Aurelius. The great emperor was not blind to what seemed the enormous injustice of death, and did not quite see his way to reconciling it with the Stoic belief in a beneficent providence; but the difficulty of finding room for so many ghosts, and perhaps also the Heracleitean dogma of perpetual transformation, led him to renounce whatever hope he may at one time have cherished of entering on a new existence in some better world.359 A similar consequence was involved in the principles of the Peripatetic philosophy; and Alexander of Aphrodisias, the famous Aristotelian commentator, who flourished about 200 A.D., affirms the perishable nature of the soul on his own account, and, with perfect justice, attributes the same belief to Aristotle himself.360

FORE:In electricity great strides were made. Between the years 1705 and 1711 Francis Hawksbee published in the Transactions of the Royal Society several experiments, in which he had, for the first time, discovered the production of the electric spark by friction, and electrical attraction and repulsion. In 1720 Stephen Gray, a pensioner of the Charterhouse, published the result of his experiments on this subject, with a list of the substances which showed electricity under friction; and in 1732 he discovered the conducting property of non-electrical bodies. Before 1739, Dufray, keeper of the King's Garden at Paris, discovered the repellent power of two similarly-electrified bodies, and the attraction of these positively and negatively electrified��or, as he termed it, possessing the vitreous and the resinous electricity. Cuneus and Lallemand discovered the mode of accumulating the electric fluid in what was called the Leyden jar in 1745. This discovery gave a new impetus to inquiry, and Nollet, in France, and Watson, in England, conceived the hypothesis of the jar being overcharged on one side and undercharged on the other. This growing perception of the positive and negative conditions of the electric fluid received confirmation from the experiments of Benjamin Franklin, in America. Franklin soon improved the Leyden jar into an electrical battery; and, in 1752, he proved the identity of electricity and lightning by his grand experiment of the kite. On this he recommended lightning conductors, which, however, were not used in England till ten years afterwards.And Cairness himself was startled and utterly unprepared when the Reverend Taylor opened the door of the room where he lay and let her pass in. The little parson uttered no word, but there was a look on his face which said that now the questions he had put with no result were answered. It was for this that Cairness had given the best of his life.

FORE:That Philo��s interpretation of Platonism ultimately reacted on Greek thought seems certain, but at what date his influence began to tell, and how far it reached, must remain undecided. Plutarch speaks of God��s purity and of his transcendent elevation above the universe in language closely resembling that of the Alexandrian Jew, with whose opinions he may have been indirectly acquainted.400 We have already seen how the daemons were employed to fill up the interval thus created, and what serious concessions to popular superstition the belief in their activity involved. Still Plutarch259 does not go so far as to say that the world was not created by God. This step was taken by Numenius, a philosopher who flourished about the middle of the second century, and who represents the complete identification of Platonism with Pythagoreanism, already mentioned as characteristic of the period following that date. Numenius is acquainted with Philo��s speculations, and accepts his derivation of Platonism from the Pentateuch. ��What,�� he asks, ��is Plato but a Moses writing in the Attic dialect?��401 He also accepts the theory that the world was created by a single intermediate agent, whom, however, he credits with a much more distinct and independent personality than Philo could see his way to admitting. And he regards the human soul as a fallen spirit whose life on earth is the consequence of its own sinful desires. From such fancies there was but a single step to the more thorough-going dualism which looks on the material world as entirely evil, and as the creation of a blind or malevolent power. This step had already been taken by Gnosticism. The system so called summed up in itself, more completely, perhaps, than any other, all the convergent or conflicting ideas of the age. Greek mythology and Greek philosophy, Zoroastrianism, Judaism, and Christianity each contributed an element to the fantastic and complicated scheme propounded by its last great representative, Valentinus. This teacher pitches his conception of the supreme God even higher than Philo, and places him, like Plato��s absolute Good, outside the sphere of being. From him��or it��as from a bottomless gulf proceed a vast series of emanations ending in the Demiurgus or creator of the visible world, whose action is described, in language vividly recalling the speculations of certain modern metaphysicians, as an enormous blunder. For, according to Gnosticism, the world is not merely infected with evil by participation in a material principle, it is evil altogether, and a special intervention of260 the higher powers is needed in order to undo the work of its delirious author.402 Here we have a particular side of Plato��s philosophy exaggerated and distorted by contact with Zoroastrian dualism. In the Statesman there is a mythical description of two alternate cycles, in one of which the world is governed by a wise providence, while in the other things are abandoned to themselves, and move in a direction the reverse of that originally imposed on them. It is in the latter cycle that Plato supposes us to be moving at present.403 Again, after having been long content to explain the origin of evil by the resistance of inert matter to the informing power of ideal goodness, Plato goes a step further in his latest work, the Laws, and hazards the hypothesis of an evil soul actively counterworking the beneficent designs of God.404 And we find the same idea subsequently taken up by Plutarch, who sees in it the most efficient means for exonerating God from all share in the responsibility for physical disorder and moral wrong.405 But both master and disciple restricted the influence of their supposed evil soul within very narrow limits, and they would have repudiated with horror such a notion as that the whole visible world is a product of folly or of sin."'And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.' I wonder how many women who have lived up to every word of the Decalogue have made it all profitless for want of a little charity?"