
FORE:15"On Sunday, August 23rd, at half-past six in the morning, the soldiers of the 108th regiment of the line drove the worshippers out of the Premonstratensian Church, separated the men from the women, and shot about fifty of the former164 through the head. Between seven and nine o'clock there were house-to-house looting and burning by the soldiers, who chased the inhabitants into the street. Those who tried to escape were shot off-hand.

FORE:As soon as the siege had begun, I tried to join the Germans, via Louvain, and left Maastricht again by motor-car. Only a few miles from the Netherland frontier I met the first soldiers, Belgians. When they saw the Orange flag with the word "Nederland," they let us pass without any trouble. A little farther on the road walked a civilian, who, by putting up his hands, requested or commanded us to stop. We took the most prudent part, and did stop. The man asked in bad Dutch to be allowed to drive on with us to Brussels, but the motor was not going beyond Tirlemont; outside that place motor-traffic was forbidden. The stranger got in all the same, in order to have a convenient journey at least so far.Yet, while the Stoics were far from anticipating the methods of modern Utilitarianism, they were, in a certain sense, strict Utilitariansthat is to say, they measured the goodness or badness of actions by their consequences; in other words, by39 their bearing on the supposed interest of the individual or of the community. They did not, it is true, identify interest with pleasure or the absence of pain; but although, in our time, Hedonism and Utilitarianism are, for convenience, treated as interchangeable terms, they need not necessarily be so. If any one choose to regard bodily strength, health, wealth, beauty, intellect, knowledge, or even simple existence, as the highest good and the end conduciveness to which determines the morality of actions, he is a Utilitarian; and, even if it could be shown that a maximum of happiness would be ensured by the attainment of his end, he would not on that account become a Hedonist. Now it is certain that the early Stoics, at least, regarded the preservation of the human race as an end which rightfully took precedence of every other consideration; and, like Charles Austin, they sometimes pushed their principles to paradoxical or offensive extremes, apparently for no other purpose than that of affronting the common feelings of mankind,84 without remembering that such feelings were likely to represent embodied experiences of utility. Thusapart from their communistic theoriesthey were fond of specifying the circumstances in which incest would become legitimate; and they are said not only to have sanctioned cannibalism in cases of extreme necessity, but even to have recommended its introduction as a substitute for burial or cremation; although this, we may hope, was rather a grim illustration of what they meant by moral indifference than a serious practical suggestion.85
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