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Alice had the sense not to conceal a perfectly ordinary and innocent event, which if concealed and subsequently detected would make the concealment of it significant. He did not look up, but heard her give a little sigh of relief, and knew that once again he had found the pulse in her that beat with his own. I do not know how long after that we lay silent, but it seemed an endless time before he exclaimed at last "My God! Dick, you should have told me." An additional influence, not the less potent because unacknowledged, was the same craving for a principle of unity that had impelled early Greek thought to seek for the sole substance or cause of physical phenomena in some single material element, whether water, air, or fire; and just as these various principles were finally decomposed into the multitudinous atoms of Leucippus, so also, but much more speedily, did the general principle of knowledge tend to decompose itself into innumerable cognitions of the partial ends or utilities which action was directed to achieve. The need of a comprehensive generalisation again made itself felt, and all good was summed up under the head of happiness. The same difficulties recurred under another form. To define happiness proved not less difficult than to define use or practical knowledge. Three points of view offered themselves, and all three had been more or less anticipated by Socrates. Happiness might mean unmixed pleasure, or the exclusive cultivation of man’s higher nature, or voluntary subordination to a larger whole. The founder of Athenian philosophy used to present each of these, in turn, as an end, without recognising the possibility of a conflict between134 them; and it certainly would be a mistake to represent them as constantly opposed. Yet a truly scientific principle must either prove their identity, or make its choice among them, or discover something better. Plato seems to have taken up the three methods, one after the other, without coming to any very satisfactory conclusion. Aristotle identified the first two, but failed, or rather did not attempt to harmonise them with the third. Succeeding schools tried various combinations, laying more or less stress on different principles at different periods, till the will of an omnipotent Creator was substituted for every human standard. With the decline of dogmatic theology we have seen them all come to life again, and the old battle is still being fought out under our eyes. Speaking broadly, it may be said that the method which we have placed first on the list is more particularly represented in England, the second in France, and the last in Germany. Yet they refuse to be separated by any rigid line of demarcation, and each tends either to combine with or to pass into one or both of the rival theories. Modern utilitarianism, as constituted by John Stuart Mill, although avowedly based on the paramount value of pleasure, in admitting qualitative differences among enjoyments, and in subordinating individual to social good, introduces principles of action which are not, properly speaking, hedonistic. Neither is the idea of the whole by any means free from ambiguity. We have party, church, nation, order, progress, race, humanity, and the sum total of sensitive beings, all putting in their claims to figure as that entity. Where the pursuit of any single end gives rise to conflicting pretensions, a wise man will check them by reference to the other accredited standards, and will cherish a not unreasonable expectation that the evolution of life is tending to bring them all into ultimate agreement. It is, after all, very questionable whether human happiness would be increased by suppressing the thought of death as something to be feared. George Eliot, in her Legend of Jubal, certainly expresses the contrary opinion.180 The finest edge of enjoyment would be taken off if we forgot its essentially transitory character. The free man may, in Spinoza’s words, think of nothing less than of death; but he cannot prevent the sunken shadow from throwing all his thoughts of life into higher and more luminous relief. The ideal enjoyment afforded by literature would lose much of its zest were we to discard all sympathy with the fears and sorrows on which our mortal condition has enabled it so largely to draw—the lacrimae rerum, which Lucretius himself has turned to such admirable account. And the whole treasure of happiness due to mutual affection must gain by our remembrance that the time granted for its exercise is always limited, and may at any moment be brought to an end—or rather, such an94 effect might be looked for were this remembrance more constantly present to our minds. in the best of taste. Tell her to keep on trying, and in time “Look here, boys,” he said earnestly, “don’t say a word to her about me! I won’t be here when she lands—and I don’t want it known I’m in the East. There’s a good reason——” In the midst of this prosperous career the two brothers-in-law, the Ministers, began to differ in their views, and Lord Townshend was soon driven by the overbearing conduct of Walpole to resign. Lady Townshend, the sister of Walpole, and even Queen Caroline, exerted their influence for some time to put an end to these feuds; but Lady Townshend soon died, and the queen, finding the breach inevitable, took the side of Walpole as the more indispensable servant of the Crown. There were serious topics on which Townshend and Walpole differed, both domestic and foreign. Townshend did not approve of the length to which matters were carried against the Emperor, and he was weary of the timid temper of the Duke of Newcastle, and strongly urged his dismissal, and the employment of Lord Chesterfield in his place; but a Pension Bill brought the quarrel to a crisis. The object of the Bill, which was warmly supported by the Opposition, was to prevent any man holding a pension, or who had any office held in trust for him, from sitting in Parliament. The king privately styled it "a villainous Bill, which ought to be torn to pieces in every particular." Both Walpole and Townshend were of the same opinion; but Townshend was for openly opposing it, Walpole for letting it pass the Commons, and be thrown out in the Lords. Townshend, to whom the odium of rejecting it was thus carried in the Lords, protested against this disingenuous conduct on the part of Walpole, and assured him that the trick would soon be fully observed, and bring more unpopularity on him in the end than a manly, open opposition—which it did. He went on past her, moving faster now, into the central room from which corridors radiated. The lights went off again and then came on: he peered round but there were no masters. Besides, he thought, if the masters found him the worst they could do would be to kill him, and that was unimportant now: he already had his song. "Yes; I don't want him to think we're set on getting away—but, by gum, Bill! we are." "Baron of Sudley," said John Ball, "do ye acknowledge that child as your son?"

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