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TWO:But even taken in its mildest form, there were difficulties about Greek idealism which still remained unsolved. They may be summed up in one word, the necessity of subordinating all personal and passionate feelings to a higher law, whatever the dictates of that law may be. Of such self-suppression few men were less capable than Cicero. Whether virtue meant the extirpation or merely the moderation of desire and emotion, it was equally impossible to one of whom Macaulay has said, with not more severity than truth, that his whole soul was under the dominion of a girlish vanity and a craven fear.278 Such weak and well-intentioned natures174 almost always take refuge from their sorrows and self-reproaches in religion; and probably the religious sentiment was more highly developed in Cicero than in any other thinker of the age. Here also a parallel with Socrates naturally suggests itself. The relation between the two amounts to more than a mere analogy; for not only was the intellectual condition of old Athens repeating itself in Rome, but the religious opinions of all cultivated Romans who still retained their belief in a providential God, were, to an even greater extent than their ethics, derived through Stoicism from the great founder of rational theology. Cicero, like Socrates, views God under the threefold aspect of a creator, a providence, and an informing spirit:��identical in his nature with the soul of man, and having man for his peculiar care. With regard to the evidence of his existence, the teleological argument derived from the structure of organised beings is common to both; the argument from universal belief, doubtless a powerful motive with Socrates, is more distinctly put forward by Cicero; and while both regard the heavenly luminaries as manifest embodiments of the divine essence, Cicero is led by the traditions of Plato, Aristotle, and the Stoics, to present the regularity of their movements as the most convincing revelation of a superhuman intelligence, and to identify the outermost starry sphere with the highest God of all.279 Intimately associated with this view is his belief in the immortality of the soul, which he supposes will return after death to the eternal and unchangeable sphere whence it originally proceeded.280 But his familiarity with the sceptical arguments of Carneades prevented Cicero from putting forward his theological beliefs with the same confidence as Socrates; while, at the same time, it enabled him to take up a much more decided attitude of hostility towards the popular superstitions from which he was anxious, so far as possible, to purify true175 religion.281 To sum up: Cicero, like Kant, seems to have been chiefly impressed by two phenomena, the starry heavens without and the moral law within; each in its own way giving him the idea of unchanging and everlasting continuance, and both testifying to the existence of a power by which all things are regulated for the best. But the materialism of his age naturally prevented him from regarding the external order as a mere reflex or lower manifestation of the inward law by which all spirits feel themselves to be members of the same intelligible community.And since that gray dawn when he had picked his way through the ashes and charred logs, and had bent over the bodies of his friend and the dead mother and the two children, he had been possessed by a loathing that was almost physical repulsion for all Indians. That was why he had left the stone cabin he had built for himself in the White Mountains, forsaking it and the Apaches who had been, in a way, his friends. But he had done it, too, with the feeling that now he had nowhere to lay his head; that he was driven from pillar to post, buffeted and chased; that he was cursed with the curse of the wanderer. If it had not been that he had an indefinite theory of his own concerning the Kirby massacre, as it was known throughout the country, and that he meant to, some day, in some way, avenge it upon the whites who had abandoned them to their fate, he would have killed himself. He had been very near it once, and had sat on the edge of his bunk in the cabin with a revolver in his hand, thinking it all out for an entire evening, before deciding dispassionately against it. He was not desperate, merely utterly careless of life, which is much worse. Desperation is at the most the keen agony of torture at the stake; but [Pg 163]indifference toward all that is held by this world, or the next, is dying in a gradual vacuum.

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