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      one of us must leave the other; but at least we shall have had

      So far we have followed the evolution of Platos philosophy as it may have been effected under the impulse of purely theoretical motives. We have now to consider what form was imposed on it by the more imperious exigencies of practical experience. Here, again, we find Plato taking up and continuing the work of Socrates, but on a vastly greater scale. There was, indeed, a kind of pre-established harmony between the expression of thought on the one hand and the increasing need for its application to life on the other. For the spread of public corruption had gone on pari passu with the development of philosophy. The teaching of Socrates was addressed to individuals, and dealt chiefly with private morality. On other points he was content to accept the law of the land and the established political constitution as sufficiently safe guides. He was not accustomed to see them defied or perverted into instruments of selfish aggrandisement; nor, apparently, had the possibility of such a contingency occurred to him. Still less did he imagine that all social institutions then existing were radically wrong. Hence the personal virtues held a more important place in his system than the social virtues. His attacks were directed230 against slothfulness and self-indulgence, against the ignorant temerity which hurried some young men into politics before their education was finished, and the timidity or fastidiousness which prevented others from discharging the highest duties of citizenship. Nor, in accepting the popular religion of his time, had he any suspicion that its sanctions might be invoked on behalf of successful violence and fraud. We have already shown how differently Plato felt towards his age, and how much deeper as well as more shameless was the demoralisation with which he set himself to contend. It must also be remembered how judicial proceedings had come to overshadow every other public interest; and how the highest culture of the time had, at least in his eyes, become identified with the systematic perversion of truth and right. These considerations will explain why Greek philosophy, while moving on a higher plane, passed through the same orbit which had been previously described by Greek poetry. Precisely as the lessons of moderation in Homer had been followed by the lessons of justice in Aeschylus, precisely as the religion which was a selfish traffic between gods and men, and had little to tell of a life beyond the grave, was replaced by the nobler faith in a divine guardianship of morality and a retributive judgment after deathso also did the Socratic ethics and the Socratic theology lead to a system which made justice the essence of morality and religion its everlasting see you? It's so much easier to talk than to write; and I'm

      But one day she received a letter from her aunt, Mme. de Tess, inviting her to come and live with her at Lowernberg in the canton of Fribourg.The Louvre, then filled with works of artthe [148] plunder of the rest of Europewas naturally a great attraction, in fact so absorbed was Lisette in the wonders it contained that she was shut in when it closed, and only escaped passing the night there by knocking violently at a little door she discovered. The aspect of Paris depressed her; still in the streets were the inscriptions, Liberty, Equality, and Fraternity, which in France bore so horrible a meaning. Many of the friends for whom she inquired had perished on the scaffold; nearly all who survived had lost either parents, husband, wife, or some other near relation. The change in dress gave her a gloomy impression; the absence of powder, which she was accustomed to see in other countries, the numerous black coats which had displaced the gorgeous velvets, satin, and gold lace of former daysin her opinion made a theatre or an evening party look like a funeral; the manners and customs of the new society were astonishing and repulsive to her.

      [129]Judy Abbott, A.B.

      The years of separation while he was in America were most trying, and her sister, Louise de Noailles, shared her anxiety, as the Vicomte de Noailles and Comte de Sgur joined the Americans in 1779.They crowded threateningly round me, getting more and more excited.

      Your note written in your own hand--and a pretty wobbly hand!--


      writing to you. They are entirely reduced to ashes now.I remain,


      Mme. Le Brun returned home and told the good news to her daughters governess. But while they were rejoicing over it they, in the evening, heard one of their servants singing below, a sullen, gloomy fellow who never used to sing, and whom they knew to be a revolutionist. Looking at each other in terror they exclaimed


      away was not because I didn't care for him, but because I caredred cloth binding with a picture of the John Grier Home on the cover,