THREE:Moreover, Landor was very ill. In the Mogollons he had gathered and pressed specimens of the gorgeous[Pg 134] wild flowers that turn the plateaux into a million-hued Eden, and one day there had lurked among the blossoms a sprig of poison weed, with results which were threatening to be serious. He rode at the head of his column, however, as it made for home by way of the Aravaypa Ca?on.He sat quite still, clinching his teeth and clawing his fingers tensely. In the great crises of life, training and upbringing and education fall away, and a man is governed by two forces, his instincts and his surroundings. And Cairness's instincts were in entire accord with his surroundings; they were of the Stone Age, when men fought with the beasts of the wilderness in their cave homes, and had only the law of sheer strength. He leaned forward, holding his breath, and watched her. Had she seen his horse tied up above, and come here to find himbecause he was here?
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THREE:Dick, recalling a wide, spacious cement-floored parking space at a nearby bathing resort, had suggested setting down there. As he read the note Jeff shook his head.No matter how closely they examined the built-in box, with its glossy enamel and bright, aluminum trays, nothing except food and drinkables in bottles revealed themselves.
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THREE:"How," answered Felipa, as unconcernedly as though she had not recognized him almost at once for the buck she had last seen in the A tent beside the hospital, with the doctor picking pieces of bone and flesh from his shoulder. Then she took the quiver and examined it. There was a bow as tall as herself, and pliable as fine steel, not a thing for children to play with, but a warrior's arm. Also there were a number of thin, smooth, gayly feathered arrows. "Malas," he told her, touching the heads. "Venadas" and she knew that he meant that they were poisoned by the process of [Pg 89]dipping them in putrid liver, into which a rattler had been made to inject its venom. Even then the sort was becoming rare, though the arrow was still in use as a weapon and not merely as an attraction for tourists.
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THREE: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.243
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