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The reader must not look to single cases, as that of Egypt or other parts of Africa, but take the whole collectively. On that scheme of valuation, we have the old Roman belt, the Mediterranean riband not much tarnished, and we have all the rest of Europe to boot or, speaking in scholar's language, as a lucro ponamus. We say nothing of remoter gains. Her purse would not reach that cost.
Anything whatsoever attained in this direction, is probably so much more than would have been attained under a system of less toleration. Lucro ponamus, we say, of the very least success in such a case.
Lucro ponamus is our cry, if we can effect even thus much; whereas Rome, in her simplest and pastoral days, converted this menacing danger and standing opprobrium of modern statesmanship to her own immense benefit. Not satisfied merely to have neutralized it, she drew from it the vital resources of her martial aggrandizement.
Descartes, in like manner, whose works are a rich mine of almost every description of a priori fallacy, says that the Efficient Cause must at least have all the perfections of the effect, and for this singular reason: “Si enim ponamus aliquid in ideâ reperiri quod non fuerit in ejus causâ, hoc igitur habet a nihilo;” of which it is scarcely a parody to say, that if there be pepper in the soup there must be pepper in the cook who made it, since otherwise the pepper would be without a cause.
* . . . Ipsa enim visio est præmium nostrum: ergo ubi paria sunt merita, debet esse par visio: sed in homino et angelo possunt esse paria merita: ergo debet esse par visio. Ergo quantitas visionis debet sumi a lumine gloriæ quod datur secundum mensuram meritorum, non autem a perfectione intellectus, quæ non datur ex meritis. Et confirmatur, quia ponamus angelum et hominem habere æqualia merita.
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