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"The fine threads of brass that run through the surface give a very pretty appearance to the work, as they look like gold, and are perfectly even with the rest of what has been laid on to the original bowl. In some of the most expensive of the enamel-work the threads are of fine gold instead of brass; but there is no particular advantage in having them of gold, as the brass answers all purposes and the gold serves as a temptation to robbers. There is an endless variety of designs in cloisonn谷 work, and you see so many pretty things in porcelain that you are at a loss what to choose. "Are they at a great distance from here?" Apart, however, from abstract speculation, the ideal156 method seems to have exercised an immediate and powerful influence on Art, an influence which was anticipated by Socrates himself. In two conversations reported by Xenophon,102 he impresses on Parrhasius, the painter, and Cleito, the sculptor, the importance of so animating the faces and figures which they represented as to make them express human feelings, energies, and dispositions, particularly those of the most interesting and elevated type. And such, in fact, was the direction followed by imitative art after Pheidias, though not without degenerating into a sensationalism which Socrates would have severely condemned. Another and still more remarkable proof of the influence exercised on plastic representation by ideal philosophy was, perhaps, not foreseen by its founder. We allude to the substitution of abstract and generic for historical subjects by Greek sculpture in its later stages, and not by sculpture only, but by dramatic poetry as well. For early art, whether it addressed itself to the eye or to the imagination, and whether its subjects were taken from history or from fiction, had always been historical in this sense, that it exhibited the performance of particular actions by particular persons in a given place and at a given time; the mode of presentment most natural to those whose ideas are mainly determined by contiguous association. The schools which came after Socrates let fall the limitations of concrete reality, and found the unifying principle of their works in association by resemblance, making their figures the personification of a single attribute or group of attributes, and bringing together forms distinguished by the community of their characteristics or the convergence of their functions. Thus Aphrodit那 no longer figured as the lover of Ar那s or Anchis那s, but as the personification of female beauty; while her statues were grouped together with images of the still more transparent abstractions, Love, Longing, and Desire. Similarly Apollo became a personification of musical enthusiasm, and Dionysus157 of Bacchic inspiration. So also dramatic art, once completely historical, even with Aristophanes, now chose for its subjects such constantly-recurring types as the ardent lover, the stern father, the artful slave, the boastful soldier, and the fawning parasite.103 Thus, so far as was possible in such altered circumstances, did the Renaissance of the second century reproduce the271 intellectual environment from which Plato＊s philosophy had sprung. In literature, there was the same attention to words rather than to things; sometimes taking the form of exact scholarship, after the manner of Prodicus; sometimes of loose and superficial declamation, after the manner of Gorgias. There was the naturalism of Hippias, elaborated into a system by the Stoics, and practised as a life by the new Cynics. There was the hedonism of Aristippus, inculcated under a diluted form by the Epicureans. There was the old Ionian materialism, professed by Stoics and Epicureans alike. There was the scepticism of Protagoras, revived by Aenesid那mus and his followers. There was the mathematical mysticism of the Pythagoreans, flourishing in Egypt instead of in southern Italy. There was the purer geometry of the Alexandrian Museum, corresponding to the school of Cyr那n那. On all sides, there was a mass of vague moral preaching, without any attempt to exhibit the moral truths which we empirically know as part of a comprehensive metaphysical philosophy. And, lastly, there was an immense undefined religious movement, ranging from theologies which taught the spirituality of God and of the human soul, down to the most irrational and abject superstition. We saw in the last chapter how, corresponding to this environment, there was a revived Platonism, that Platonism was in fact the fashionable philosophy of that age, just as it afterwards became the fashionable philosophy of another Renaissance thirteen centuries later. But it was a Platonism with the backbone of the system taken out. Plato＊s thoughts all centred in a carefully considered scheme for the moral and political regeneration of society. Now, with the destruction of Greek independence, and the absorption everywhere of free city-states into a vast military empire, it might seem as if the realisation of such a scheme had become altogether impracticable. The Republic was, indeed, at that moment realising itself under a form adapted to the altered exigencies of the time; but no Platonist could as yet recognise272 in the Christian Church even an approximate fulfilment of his master＊s dream. Failing any practical issue, there remained the speculative side of Plato＊s teaching. His writings did not embody a complete system, but they offered the materials whence a system could be framed. Here the choice lay between two possible lines of construction; and each had, in fact, been already attempted by his own immediate disciples. One was the Pythagorean method of the Old Academy, what Aristotle contemptuously called the conversion of philosophy into mathematics. We saw in the last chapter how the revived Platonism of the first and second centuries entered once more on the same perilous path, a path which led farther and farther away from the true principles of Greek thought, and of Plato himself when his intellect stood at its highest point of splendour. Neo-Pythagorean mysticism meant an unreconciled dualism of spirit and matter; and as the ultimate consequence of that dualism, it meant the substitution of magical incantations and ceremonial observances for the study of reason and virtue. Moreover, it readily allied itself with Oriental beliefs, which meant a negation of natural law that the Greeks could hardly tolerate, and, under the form of Gnostic pessimism, a belief in the inherent depravity of Nature that they could not tolerate at all. ※Now you had better go and get that life preserver, and we＊ll cut it open,§ suggested Mr. Everdail. ※I guess it＊s safe enough hidden in the tail of Jeff＊s plane〞§ He was baiting their trap. ※Don＊t look so surprised, Jeff〞that was what caused your ＆hoodooed＊ crate to go out of control〞but we don＊t suspect you of putting it there!§ "YOU are the father of that boy in the far end of the tent," said the Surgeon coming up to the Deacon, who had stepped outside of the tent to get an opportunity to think clearly. "I'm very glad you have come, for his life hangs by a thread. That thread is his pluck, aided by a superb constitution. Most men would have died on the field from such a wound. Medicine can do but little for him; careful nursing much more; but his own will and your presence and encouragement will do far more than either." "Yes," laughed Shorty, "and you should hear little Pete Skidmore and Sandy Baker lecturing them greenies as to the need o' lookin' carefully to their rear and beware o' rebels sneakin' 'round and attackin' their trains. Hold on. Look through this brush. There's Monty Scruggs explainin' the plan o' battle to a crowd of 'em. He don't know we're anywhere around. Listen and you'll hear something." "No," answered Shorty; "that's that Ohio rijimint, made up o' rollin' mill men and molders. They all wear red flannel shirts. There's the 200th Injianny just down there to the left, with all them men on extra duty on the parade ground. I know just the gang. Same old crowd; I kin almost tell their faces. They've bin runnin' guard, as usual, and comin' back full o' apple-jack and bad language and desire to give the camp a heavy coat o' red paint. Old McBiddle has tried to convince 'em that he was still runnin' the rijimint, and his idees wuz better 'n theirs, and there they are. There's Jim Monaghan handlin' that pick as if he was in the last stages o' consumption. There's Barney' Maguire, pickin' up three twigs 'bout as big as lead pencils, and solemnly carryin' 'em off the parade ground as if they wuz fence-rails. I'll just bet a month's pay that's Denny Murphy marchin' up and down there with his knapsack filled with Tennessee dornicks. Denny's done that feather-weight knapsack trick so often that his shoulders have corns and windgalls on 'em, and they always keep a knapsack packed for him at the guard-house ready for one of his Donnybrook fair songs and dances. Mighty good boy, Denny, but he kin git up a red-hotter riot on his share of a canteen of apple-jack than any three men in the rijimint. That feller tied to a tree is Tony Wilson. He's refused to dig trenches agin. O, I tell you, they're a daisy lot." Si clicked his gunlock, and waited till he had counted 25 rebels gathered there, which seemed to be all, as no more appeared. Then he slipped back to Shorty, and hurriedly explained the situation. I'm still Chairman of the Board around here, and I intend to use power if I have to. The best advice I can get tells me your plans are unadvisable. "Freedom is that important," he says. "Freedom is the most important thing." Reuben could not understand how his sons could care so little about that which was all things to him. He had brought them up to his ambitions〞they were not like Naomi, thrust into them in later, less-impressionable years. He had not been weak with them, and not been cruel〞yet only Pete was at all satisfactory. However, he was not the man to sit down and despair before his obstacles. He made the best of things as they were〞ground[Pg 138] work out of his lads, since he could not grind enthusiasm, and trusted to the future to stir up a greater hope. He somehow could not believe that his boys could go through all their lives not caring for Odiam. HoME伎芞え
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