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They reached Grosvenor Square, and he took his leave. Once more he pressed Esmeralda��s hand, and once again the color rose to her face. She stood at the door, and watched him drive away, then she followed Lady Wyndover to her boudoir. ��You should know better than I,�� said Mr. Pinchook, dryly. ��Lady Wyndover speaks of an early marriage; and, if you will allow me to say so, I think it can not be too early. Why should you wait?�� The smile died slowly from his face, leaving his eyes last, as he looked at her. ��Now,�� he said, ��I will go and find out what vessel leaves for Melbourne; you must go down to my mother and explain that I can��t come back till to-morrow. You will find her better; but still too ill to hear the truth of this business. Tell her anything you like, but not the truth, please.�� Trafford thanked him again and went out to the cab. He reeled slightly as the cool air met his face, and he passed his hand over his eyes. There was no doubt now. Since seeing Lady Wyndover he had permitted himself now and again to hope; but there was no doubt now. Norman and Esmeralda had gone back to Three Star, where they had met and learned to love each other. "Better us than the Patriots' League," said the younger detective to Hilary as Greenleaf moved off. "They've got your friend down in their Send-'em-to-hell book and are after him now. That's how come we to be--" Between him and the Jacobins, the death of Robespierre and the destruction of the Montagne. But all kinds of stories were in circulation about her, which, of course, she indignantly denied. One of them concerned the marriage she now made for her second daughter with M. de Valence, a man of [406] high rank, large fortune, and remarkably bad character, who, moreover, had been for years, and continued to be, the lover of her aunt, Mme. de Montesson. It was positively declared that the Duke of Orl��ans, going unexpectedly into the room, found Valence on his knees before Mme. de Montesson, who with instant presence of mind, exclaimed�� so you won't have a very long time to think bad of me. In 1779 Mlle. d��Epernon, third daughter of the Duc d��Ayen, married the Vicomte du Roure. She was a gentle, affectionate girl of less decided character than the others, and less is known of her, for her life was a short one passed in domestic retirement. This marriage was unhappy, as the Vicomte cared very little for his wife. However, he died in two years, and in 1784 she married the Vicomte de Th��san, an ardent Royalist who was devoted to her. [72] Cairness had made a tune for himself and was putting to it the words of the ill-fated poet of his own Land of the Dawning. [See larger version] Stated briefly, Zeller��s theory of ancient thought is that the Greeks originally lived in harmony with Nature; that the bond was broken by philosophy and particularly by the philosophy of Socrates; that the discord imperfectly overcome by Plato and Aristotle revealed itself once more in the unreconciled, self-concentrated subjectivity of the later schools; that this hopeless estrangement, after reaching its climax in the mysticism of the Neo-Platonists, led to the complete collapse of independent speculation; and that the creation of a new consciousness by the advent of Christianity and of the Germanic races was necessary in order to the successful resumption of scientific enquiry. Zeller was formerly a Hegelian, and it seems to me that he still retains far too much of the Hegelian formalism in his historical constructions. The well-worked antithesis between object and subject, even after being revised in a positivist sense, is totally inadequate to the burden laid on it by this theory; and if we want really to understand the causes which first hampered, then arrested, and finally paralysed Greek philosophy, we must seek for them in a more concrete order of considerations. Zeller, with perfect justice, attributes the failure of Plato and Aristotle to their defective observation of Nature and their habit of regarding the logical combinations of ideas derived from the common use of words as an adequate representative of the relations obtaining among things in themselves. But it seems an extremely strained and artificial explanation to say that their shortcomings in this respect were due to a confusion of the objective and the subjective, consequent on the imperfect separation of the Greek mind from Nature��a confusion, it isx added, which only the advent of a new religion and a new race could overcome.1 It is unfair to make Hellenism as a whole responsible for fallacies which might easily be paralleled in the works of modern metaphysicians; and the unfairness will become still more evident when we remember that, after enjoying the benefit of Christianity and Germanism for a thousand years, the modern world had still to take its first lessons in patience of observation, in accuracy of reasoning, and in sobriety of expression from such men as Thucydides and Hippocrates, Polybius, Archim��des and Hipparchus. Even had the Greeks as a nation been less keen to distinguish between illusion and reality than their successors up to the sixteenth century��a supposition notoriously the reverse of true��it would still have to be explained why Plato and Aristotle, with their prodigious intellects, went much further astray than their predecessors in the study of Nature. And this Zeller��s method does not explain at all. ��Now��out comes��why!�� HoME 97��ԭ��վ

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