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The Queen died three years later. Her death did not make much difference to the court, but devotion to religion in the royal family now seemed to be concentrated in the households of Mesdames.
The journeys of the court to the different country  palaces, Versailles, Compigne, Fontainebleau, Marly, &c., were affairs of enormous expense, and ceremony so preposterous, that, for instance, there was one sort of court dress for Versailles, and another, equally magnificent and uncomfortable, for Marly. On the 1st of January Louis XV. always arranged with care and consideration the journeys for the year to the different palaces, of which there were a great number. Mme. Campan  in her Mmoires, says that Marly, even more than Versailles, transported one vividly to the reign of Louis XIV.; its palaces and gardens were like a magnificent scene in an opera; fountains, pavilions, statues, marble basins, ponds and canals, thickets of shrubs, groups of tall trees, trellised walks and arbours, amongst which the ladies and gentlemen of the royal households and court walked about in full dress; plumes, paniers, jewels, and trains making any enjoyment of the country out of the question, but impressing with awe and admiration the crowds who were admitted to the gardens, and to the suppers and gambling at night. Every trace of this palace and gardens disappeared in the Revolution.
In the heart of Agra towards evening people were busy in the square of the Jumna Musjid stretching pieces of stuff over rather low poles to form a tent. Then in long file came the labourers from a famine-camp, with their sleep-walking gait, their glassy eyes, their teeth showing like those of a grinning skull. Rags in a thousand holes scarcely covered the horrors of their fleshless bodies.Let her give us the list! was the cry.
Plato, like Socrates, makes religious instruction the basis of education. But where the master had been content to set old beliefs on a new basis of demonstration, the disciple aimed at nothing less than their complete purification from irrational and immoral ingredients. He lays down two great principles, that God is good, and that He is true.142 Every story which is inconsistent with such a character must be rejected; so also must everything in the poets which redounds to the discredit of the national heroes, together with everything tending in the remotest degree to make vice attractive or virtue repellent. It is evident that Plato, like Xenophanes, repudiated not only the scandalous details of popular mythology, but also the anthropomorphic conceptions which lay at its foundation; although he did not think it advisable to state his unbelief with equal frankness. His own theology was a sort of star-worship, and he proved the divinity of the heavenly bodies by an appeal to the uniformity of their movements.143 He further taught that the world was created by an absolutely good Being; but we cannot be sure that this was more than a popular version of the theory which placed the abstract idea of Good at the summit of the dialectic series. The truth is that there are two distinct types of religion, the one chiefly235 interested in the existence and attributes of God, the other chiefly interested in the destiny of the human soul. The former is best represented by Judaism, the latter by Buddhism. Plato belongs to the psychic rather than to the theistic type. The doctrine of immortality appears again and again in his Dialogues, and one of the most beautiful among them is entirely devoted to proving it. He seems throughout to be conscious that he is arguing in favour of a paradox. Here, at least, there are no appeals to popular prejudice such as figure so largely in similar discussions among ourselves. The belief in immortality had long been stirring; but it had not taken deep root among the Ionian Greeks. We cannot even be sure that it was embraced as a consoling hope by any but the highest minds anywhere in Hellas, or by them for more than a brief period. It would be easy to maintain that this arose from some natural incongeniality to the Greek imagination in thoughts which drew it away from the world of sense and the delights of earthly life. But the explanation breaks down immediately when we attempt to verify it by a wider experience. No modern nation enjoys life so keenly as the French. Yet, quite apart from traditional dogmas, there is no nation that counts so many earnest supporters of the belief in a spiritual existence beyond the grave. And, to take an individual example, it is just the keen relish which Mr. Brownings Cleon has for every sort of enjoyment which makes him shrink back with horror from the thought of annihilation, and grasp at any promise of a happiness to be prolonged through eternity. A closer examination is needed to show us by what causes the current of Greek thought was swayed.