FORE:The purely intellectual view of human nature, the definition of mind in terms of cognition, is one more fallacy from which Aristotles teaching, had it not fallen into neglect or contempt, might have guarded Spinoza. Nevertheless, his parallelism between passion and sensuous perception saves him from the worst extravagances of his Greek predecessors. For the senses, however much they might be maligned, never were nor could be altogether rejected; while the passions met with little mercy from Plato and with none from the Stoics, who considered them not only unnecessary but even unnatural. Spinoza more wisely sees in them assertions, however obscure and confused, of the will to be and grow which constitutes individual existence. And he sees that they can no more be removed by pointing out their evil consequences than sense-impressions can be abolished by proving their fallaciousness. On the other hand, when Spinoza speaks as if one emotion could only be conquered or expelled by another emotion, we must not allow his peculiar phraseology to conceal from us the purely intellectual character of his whole ethical system. What he really holds is that emotion can be416 overcome by reason or better knowledge, because it is itself an imperfect cognition. Point by point, an analogyor something more than an analogyis made out between the errors of sensuous perception joined to imagination, and the errors of our spontaneous efforts after happiness or self-realisation. Both are imposed on us from without, and neither can be got rid of by a simple act of volition. Both are affected by illusions of perspective: the nearer object of desire, like the nearer object of perception, assuming a disproportionate place in the field of view. In both, accidental contiguity is habitually confounded with causation; while in both the assignment of causes to effects, instead of being traced back through an infinite series of antecedents, stops short with the antecedent nearest to ourselves. If objects are classified according to their superficial resemblances or the usages of common language, so also are the desires sustained and intensified by imitation and rivalry. By parity of reasoning, moral education must be conducted on the same lines as intellectual education. First, it is shown how our individual existence, depending as it does on forces infinitely exceeding our own, is to be maintained. This is chiefly done by cultivating friendly relations with other men; probably, although Spinoza does not himself make the comparison, on the same principle as that observed in the mutual assistance and rectification of the senses, together with their preservation by means of verbal signs. The misleading passions are to be overcome by discovering their origin; by referring the pleasures and pains which produce them to the right causes; by calling in thought to redress the balance of imagination; by dividing the attention among an infinite number of causes; finally, by demonstrating the absolute necessity of whatever actions excite them, and classifying them according to their relations, in the same way that the phenomena of the material world are dealt with when subjected to scientific analysis.One great article of manufacture and export, however, down to this period, continued to be that of our woollens. To guard this manufacture many Acts had been passed at different times, prohibiting the exportation of the raw material. Immediately after the Revolution a fresh Act of this kind was passed, and such was the jealousy even of the Irish and of our American colonies weaving woollen cloths, that, in 1689, an Act was passed prohibiting the exportation of wool or woollen goods from Ireland or our plantations to any country except England. Having taken measures thus to confine as much as possible the profit of the woollen manufacture to England, the next year, which saw all protecting duties taken off corn, saw also leave given for the exportation of woollen cloths duty-free from England to any part of the world. Sir William Davenant estimates the value of the yearly growth of wool in England at this time at about 2,000,000, and the value of its woollen manufactures at 8,000,000. He calculates that one-fourth of this amount was exported. In 1738 Mr. John Kay invented the mode of casting the shuttle by what is called a "picking-peg," by which means the weaver was enabled to weave cloths of any width, and throw off twice the quantity in the same time. In 1758 the Leeds Cloth Hall was erected, and, about twenty years afterwards, a hall for white cloths.
FORE:Itsgone! Mr. Everdailthe lifepreserverAs soon as this news reached France the Pretender hastened to St. Malo in order to embark for Scotland, and Ormonde hastened over from Normandy to Devonshire to join the insurgents, whom he now expected to meet in arms. He took with him only twenty officers and as many troopers from Nugent's regiment. This was the force with which Ormonde landed in England to conquer it for the Pretender. There was, however, no need of even these forty men. The English Government had been beforehand with him; they had arrested all his chief coadjutors, and when he reached the appointed rendezvous there was not a man to meet him. On reaching St. Malo, Ormonde there found the Pretender not yet embarked. After some conference together, Ormonde once more went on board ship to reach the English coast and make one more attempt in the hopeless expedition, but he was soon driven back by a tempest. By this time the port of St. Malo was blockaded by the English, and the Pretender was compelled to travel on land to Dunkirk, where, in the middle of December, he sailed with only a single ship for the conquest of Scotland, and attended only by half a dozen gentlemen, disguised, like himself, as French naval officers.