Fred thought he would propitiate the demons in a roundabout way, and so he gave a few pennies to some old beggars that were sitting near the gateway. The most of them were far from handsome, and none were beautiful; some were even so repulsive in features as to draw from Frank the suggestion that they were relatives of the statues, and therefore entitled to charity. Not liking sa-kee, they called for tea, and in a moment the servant appeared with a steaming teapot. The flavor of the herb was delicious, and the boys partook liberally of the preparation. While they were engaged in tea-drinking, Frank made an inventory of the furniture of the room for the benefit of his sister and Miss Effie, in case they should wish to fit up a room in Japanese style to welcome him home. Here is what he found: He quite agreed with Fred, and said he would gladly exchange that last mile, overturn and all, for one minute of her society. But he had the consolation of knowing he could have her society for a good many consecutive minutes when he got home again, and could keep as long as he liked the recollection of the miles between Nara and Kioto. Click—click—clickerty click—clicker clicker—clicker— And so on, becoming louder and louder until at last it stopped, and its place was taken by the dull pitter-patter of footsteps coming nearer and nearer. There was a little harsh snort that might have been intended for a sigh, and then a voice. "Yes," murmured Arthur, and then caught[Pg 83] his breath sharply. For his ear had detected a faint throbbing and palpitation in the distance. It seemed to echo from the far-off hills, a sort of "chew chew," constantly repeated. And presently, another and more familiar sound aroused his attention. It was the "toot-toot" of an automobile and the jerk of a brake. And then the steady whine of the engine as the car ascended a hill. Perhaps they were pursuing the Clockwork man. Arthur hoped not. It seemed to him the troubles of that strange being were bad enough without there being added to them the persecutions suffered by those to whom existence represents an endless puzzle, full of snares and surprises. "Then you be after her as soon as possible," Prout groaned. "We're done, Smithers. That smart lady's-maid was Countess Lalage!" Aristotle next takes the Idea of Substance and subjects it to a fresh analysis.243 Of all things none seem to possess so evident an existence as the bodies about us—plants and animals, the four elements, and the stars. But each of these344 has already been shown to consist of Form and Matter. A statue, for instance, is a lump of bronze shaped into the figure of a man. Of these two constituents, Matter seems at first sight to possess the greater reality. The same line of thought which led Aristotle to place substance before the other categories now threatens to drive him back into materialism. This he dreaded, not on sentimental or religious grounds, but because he conceived it to be the negation of knowledge. He first shows that Matter cannot be the real substance to which individuals owe their determinate existence, since it is merely the unknown residuum left behind when every predicate, common to them with others, has been stripped off. Substance, then, must be either Form alone or Form combined with Matter. Form, in its completest sense, is equivalent to the essential definition of a thing—the collection of attributes together constituting its essence or conception. To know the definition is to know the thing defined. The way to define is to begin with the most general notion, and proceed by adding one specific difference after another, until we reach the most particular and concrete expression. The union of this last with a certain portion of Matter gives us the individual Socrates or Callias. There are no real entities (as the Platonists pretend) corresponding to the successive stages of generalisation, biped, animal, and so forth, any more than there are self-existing quantities, qualities, and relations. Thus the problem has been driven into narrower and narrower limits, until at last we are left with the infim? species and the individuals contained under them. It remains to discover in what relation these stand to one another. The answer is unsatisfactory. We are told that there is no definition of individuals, and also that the definition is identical with the individual.244 Such, indeed, is the conclusion necessarily resulting from Aristotle’s repeated declarations that all knowledge is of345 definitions, that all knowledge is of something really existing, and that nothing really exists but individual things. Nevertheless, against these we have to set equally strong declarations to the effect that knowledge is of something general, not of the perishing individuals which may pass out of existence at any moment. The truth is, that we are here, as Zeller has shown,245 in presence of an insoluble contradiction, and we must try to explain, not how Aristotle reconciled it with itself, for that was impossible, but how he reconciled himself to it. Judy In another building is the hall where the dastours say the last prayers over the dead in the presence of the relations; the body is then stripped in a consecrated chamber and abandoned to the mysteries of the tower. Bolingbroke promptly fled and took service with the Pretender; Ormonde, after putting himself ostentatiously forward as leader of the Jacobite Opposition, followed his example. Both were proceeded against by Act of Attainder. "You two step forward one pace," said Capt. McGillicuddy to the two radiant boys, who obeyed with a jump. 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