confess that he "cannot by natural reason give any reason of the ebbing and flowing of the sea"; and Plato contends against Cleanthes, "searching for things which are not to be found," that "there is no man so savage in whom resteth not this divine particle, that there is an omnipotent, eternal, and divine mover, which may be called God." Cleanthes replies that "that first mover, which you term God, is the instrument of all the movings which we attribute to Nature. The earth ... seasons ... fruits ... the whole firmament ... and whatsoever else appeareth miraculous, what man almost of mean capacity but can prove it natural." Nothing is concluded, and the debate is adjourned. Anaxarchus declares: "I will take part with Aristotle, that there is Natura naturans, and yet not God"; while Crates rejoins: "And I with Plato, that there is Deus optimus maximus, and not Nature." It is a curious dialogue to put upon the stage, by the mouth of children-actors, and the arbitrary ascription to Aristotle of high theistic views, in a scene in which he is expressly described by a fellow philosopher as a Naturalist, suggests that Lilly felt the danger of giving offence by presenting the supreme philosopher as an atheist. It is evident, however, both from Euphues and from Campaspe, that naturalistic views were in some vogue, else they had not been handled in the theatre and in a book essentially planned for the general reader. But however firmly held, they could not be directly published; and a dozen years later, over thirty years after the outburst of Ascham, we still find only a sporadic and unwritten freethought, however abundant, going at times in fear of its life.