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Side by side, however, with these exalted aspirations, the old popular belief in a subterranean abode of souls survived under its very crudest forms; and here also modern explorations have brought to light very surprising evidence of the strength with which the grotesque idea of Charon the Stygian ferryman still kept its hold on the imagination of uneducated people. Originally peculiar to Greece, where it still exists under a slightly altered form, this superstition penetrated into the West at a comparatively early period. Thus in the tombs of Campania alone many hundred skeletons have been found with bronze coins in their mouths, placed there to pay their passage across the Styx; and explorations at Praeneste show that this custom reaches back to the middle of the237 fourth century B.C. We also learn from Lucian that, in his time, the old animistic beliefs were entertained to the extent of burning or burying the clothes, ornaments, and other appurtenances of deceased persons along with their bodies, under the idea that the owners required them for use in the other world; and it is to such deposits that our museums of classical antiquity owe the greater part of their contents.369Euripides is not a true thinker, and for that very reason fitly typifies a period when religion had been shaken to its very foundation, but still retained a strong hold on mens minds, and might at any time reassert its ancient authority with unexpected vigour. We gather, also, from his writings, that ethical sentiment had undergone a parallel transformation. He introduces characters and actions which the elder dramatists would have rejected as unworthy of tragedy, and not only introduces them, but composes elaborate speeches in their defence. Side by side with examples of devoted heroism we find such observations as that everyone loves himself best, and that those are most prosperous who attend most exclusively to their own interests. It so happens that in one instance where Euripides has chosen a subject already handled by Aeschylus, the difference of treatment shows how great a moral revolution had occurred in the interim. The conflict waged between Eteocls and Polyneics for their fathers throne is the theme both of the Seven against Thebes and of the Phoenician Women. In both, Polyneics bases his claim on grounds of right. It had been agreed that he and his brother should alternately hold sway over Thebes. His turn has arrived, and Eteocls refuses to give way. Polyneics endeavours to enforce his pretensions by bringing a foreign army against Thebes. Aeschylus makes him appear before the walls with an allegorical figure of Justice on his shield, promising to restore him to his fathers seat. On hearing this, Eteocls exclaims:"Really if you will be guided by my opinion you will do nothing of the kind," he said, much as a magistrate might address a prisoner in the dock. "If you were called it would be a different matter. On the whole the best plan would be for you to be represented by a solicitor, who would put questions likely to--er--tell in your favour."

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FORE:"Come with me," Leona Lalage replied. "You are dreaming. Of course, there is no man in the house. Come along." 100 GB
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THREE:Oh, I think hes all right, argued Larry.

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THREE:"Your brother's name was Leon Lalage?" Prout asked.

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Nor is this all. Besides the arguments from relativity and causation, Mr. Spencer has a third method for arriving at his absolute. He thinks away all the determinations imposed by consciousness on its objects, and identifies the residual substance with the ultimate reality of things. Now, this residue, as we have seen, exactly corresponds to the Matter, whether intelligible or sensible, of Aristotle and Plotinus. As such, it stands in extreme antithesis to the One, and yet there is a near kinship between them. Probably, according to Plotinus, and certainly according to Proclus,526 Matter is a direct product of the One, whose infinite power it reflects.355 All existence is formed by the union, in varying proportions, of these two principles. Above all, both are unknowable. Thus it was natural that in the hands of less subtle analysts than the Greeks they should coalesce into a single substance. And, as a matter of fact, they have so coalesced in the systems of Giordano Bruno, of Spinoza, and finally of Mr. Spencer.We have not far to seek for the cause of this fatal condemnation. Neo-Platonism is nothing if not a system, and as a system it is false, and not only false but out of relation to every accepted belief. In combining the dialectic of Plato with the metaphysics of Aristotle and the physics of Stoicism, Plotinus has contrived to rob each of whatever plausibility it once possessed. The Platonic doctrine of Ideas was an attempt to express something very real and important, the distinction between laws and facts in Nature, between general principles and particular observations in science, between ethical standards and everyday practice in life. The eternal Nous of Aristotle represented the upward struggle of Nature through mechanical, chemical, and vital337 movements to self-conscious thought. The world-soul of Stoicism represented a return to monism, a protest against the unphilosophical antithesis between God and the world, spirit and matter, necessity and free-will. Plotinus attempts to rationalise the Ideas by shutting them up in the Aristotelian Nous, with the effect of severing them still more hopelessly from the real world, and, at the same time, making their subjective origin still more flagrantly apparent than before. And along with the Stoic conception of a world-soul, he preserves all those superstitious fancies about secret spiritual sympathies and affinities connecting the different parts of Nature with one another which the conception of a transcendent Nous, as originally understood by Aristotle, had at least the merit of excluding. Finally, by a tremendous wrench of abstraction, the unity of existence is torn away from existence itself, and the most relative of all conceptions is put out of relation to the thought which, in the very same breath, it is declared to condition, and to the things which it is declared to create.From another point of view, as we have already observed with Kirchner, the fundamental triad assumed by Plotinus is body, soul, and spirit. Under their objective aspect of the sensible universe, the world-soul, and the Nous, these three principles constitute the sum of all reality. Take away plurality from Nous and there remains the One. Take away soul from body and there remains unformed matter. These are the two transcendent principles between which the others extend, and by whose combination in various proportions they are explained. It is true that Plotinus himself does not allude to the possibility of such an analysis, but it exhibits, better than any other, the natural order of his dialectic."I'm afraid it's no good, sir," said Prout when Lawrence had finished.
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