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FORE:From the Painting by Andrew C. Gow, R.A.

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FORE:The king now thought of placing Fox at the head of a new administration; but when Fox asked Pitt to join, he refused, and the king was obliged to send for Pitt, much as he hated him. Pitt replied that he was laid up with the gout��a complaint which troubled him, but which he frequently found it convenient to assume. George then prevailed upon the Duke of Devonshire, a man of no commanding ability, and averse from office, but of the highest integrity of character, to accept the post of First Lord of the Treasury, and to form a Cabinet. Though the friend of Fox, he felt that statesman to be too unpopular for a colleague, and offered Pitt the seals of Secretary of State, which he accepted; Legge was re-appointed Chancellor of the Exchequer; Pitt's brother-in-law, Lord Temple, First Lord of the Admiralty; Temple's brother, George Grenville, Treasurer of the Navy; another brother, James Grenville, again was seated at the Treasury Board; Lord Holderness was the second Secretary of State, to oblige the king; Willes, Chief Justice of the Common Pleas; the Duke of Bedford was made Lord-Lieutenant of Ireland, it was said by Fox's suggestion, as a thorn in the flesh to Pitt, and, as Horace Walpole sarcastically remarked, Pitt had not Grenville cousins enough to fill the whole Administration; Charles Townshend was made Treasurer of the Chamber, though his talents and eloquence, in which he excited Pitt's jealousy, deserved a much higher office."Always supposing you have," interposed Stone, hooking his thumbs in his sleeve holes and tipping back his chair, "always supposing you have, what could you do with the facts?"

FORE:Still, in that case, he mused, if the man had known where the gems were, why hadn��t he inflated the rubber boat and taken them all, in the first escape?Be this as it may, Spinoza takes up the Aristotelian identification of logical with dynamical connexion, and gives it the widest possible development. For the Stagirite would not, at any rate, have dreamed of attributing any but a subjective existence to the demonstrative series, nor of extending it beyond the limits of our actual knowledge. Spinoza, on the other hand, assumes that the whole infinite chain of material causes is represented by a corresponding chain of eternal ideas; and this chain he calls the infinite intellect of God.566 Here, besides the necessities of systematisation, the411 influence of mediaeval realism is plainly evident. For, when the absolute self-existence of Plato��s Ideas had been surrendered in deference to Aristotle��s criticism, a home was still found for them by Plotinus in the eternal Nous, and by the Christian Schoolmen in the mind of God; nor did such a belief present any difficulties so long as the divine personality was respected. The pantheism of Spinoza, however, was absolute, and excluded the notion of any but a finite subjectivity. Thus the infinite intellect of God is an unsupported chain of ideas recalling the theory at one time imagined by Plato.567 Or its existence may be merely what Aristotle would have called potential; in other words, Spinoza may mean that reasons will go on evolving themselves so long as we choose to study the dialectic of existence, always in strict parallelism with the natural series of material movements constituting the external universe; and just as this is determined through all its parts by the totality of extension, or of all matter (whether moving or motionless) taken together, so also at the summit of the logical series stands the idea of God, from whose definition the demonstration of every lesser idea necessarily follows. It is true that in a chain of connected energies the antecedent, as such, must be always precisely equal to the consequent; but, apparently, this difficulty did not present itself to Spinoza, nor need we be surprised at this; for Kant, coming a century later, was still so imbued with Aristotelian traditions as, similarly, to derive the category of Cause and Effect from the relation between Reason and Consequent in hypothetical propositions.568

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