Part 8

BIBLIOGRAPHY.--T. Juste, _Le Comte d'Egmont et le comte de Hornes_ (Brussels, 1862), _Les Pays-Bas sous Philippe II_, 1555-1565 (2 vols., Brussels, 1855); J. L. Motley, _Rise of the Dutch Republic_, 1555-1584 (3 vols., London, 1856); J. P. Blok, _History of the People of the Netherlands_ (tr. from Dutch), vol. iii. (New York, 1900); R. Fruin, _Het voorspel van den tastigjarigen oorlag_ (Amsterdam, 1866); E. Marx, _Studien zur Geschichte des niederländischen Aufstandes_ (Leipzig, 1902). (G. E.)

EGOISM (from Gr. and Lat. _ego_, I, the 1st personal pronoun), a modern philosophical term used generally, in opposition to "Altruism," for any ethical system in which the happiness or the good of the individual is the main criterion of moral action. Another form of the word, "Egotism," is really interchangeable, though in ordinary language it is often used specially (and similarly "egoism," as in George Meredith's _Egoist_) to describe the habit of magnifying one's self and one's achievements, or regarding all things from a selfish point of view. Both these ideas derive from the original meaning of _ego_, myself, as opposed to everything which is outside myself. This antithesis of ego and non-ego, self and not-self, may be understood in several senses according to the connexion in which it is used. Thus the self may be held to include one's family, property, business, and an indefinitely wider range of persons or objects in which the individual's interest is for the moment centred, i.e. everything which I can call "mine." In this, its widest, sense "a man's Self is the sum total of all that he _can_ call his" (Wm. James, _Principles of Psychology_, chap x.). This self may be divided up in many ways according to the various forms in which it may be expressed. Thus James (ibid.) classifies the various "selves" as the material, the spiritual, the social and the "pure." Or again the self may be narrowed down to a man's own person, consisting of an individual mind and body. In the true philosophical sense, however, the conception of the ego is still further narrowed down to the individual consciousness as opposed to all that is outside it, i.e. can be its object. This conception of the self belongs mainly to metaphysics and involves the whole problem of the relation between subject and object, the nature of reality, and the possibility of knowledge of self and of object. The ordinary idea of the self as a physical entity, obviously separate from others, takes no account of the problem as to how and in what sense the individual is conscious of himself; what is the relation between subject and object in the phenomenon of self-consciousness, in which the mind reflects upon itself both past and present? The mind is in this case both subject and object, or, as William James puts it, both "I" and "me." The phenomenon has been described in various ways by different thinkers. Thus Kant distinguished the two selves as rational and empirical, just as he distinguished the two egos as the noumenal or real and the phenomenal from the metaphysical standpoint. A similar distinction is made by Herbart. Others have held that the self has a complex content, the subject self being, as it were, a fuller expression of the object-self (so Bradley); or again the subject self is the active content of the mind, and the object self the passive content which for the moment is exciting the attention. The most satisfactory and also the most general view is that consciousness is complex and unanalysable.

The relation of the self to the not-self need not to be treated here (see METAPHYSICS). It may, however, be pointed out that in so far as an object is cognized by the mind, it becomes in a sense part of the complex self-content. In this sense the individual is in himself his own universe, his whole existence being, in other words, the sum total of his psychic relations, and nothing else being _for him_ in existence at all. A similar idea is prominent in many philosophico-religious systems wherein the idea of God or the Infinite is, as it were, the union of the ego and the non-ego, of subject and object. The self of man is regarded as having limitations, whereas the Godhead is infinite and all-inclusive. In many mystical Oriental religions the perfection of the human self is absorption in the infinite, as a ripple dies away on the surface of water. The problems of the self may be summed up as follows. The psychologist investigates the ideal construction of the self, i.e. the way in which the conception of the self arises, the different aspects or contents of the self and the relation of the subject to the object self. At this point the epistemologist takes up the question of empirical knowledge and considers the kind of validity, if any, which it can possess. What existence has the known object for the knowing subject? The result of this inquiry is generally intellectual scepticism in a greater or less degree, namely, that the object has no existence for the knower except a relative one, i.e. in so far as it is "known" (see RELATIVITY OF KNOWLEDGE). Finally the metaphysician, and in another sphere the theologian, consider the nature of the pure or transcendental self apart from its relations, i.e. the absolute self.

In ethics, egoistic doctrines disregard the ultimate problems of selfhood, and assume the self to consist of a man's person and those things in which he is or ought to be directly interested. The general statement that such doctrines refer all moral action to criteria of the individual's happiness, preservation, moral perfection, raises an obvious difficulty. Egoism merely asserts that the self is all-important in the application of moral principles, and does not in any way supply the material of these principles. It is a purely formal direction, and as such merely an adjunct to a substantive ethical criterion. A practical theory of ethics seeks to establish a particular moral ideal; if it is an absolute criterion, then the altruist would place first the attainment of that ideal by others, while the egoist would seek it for himself. The same is true of ethical theories which may be described as material. Of the second type are those, e.g. of Hobbes and Spinoza, which advocate self-preservation as the ideal, as contrasted with modern evolutionist moralists who advocate race-preservation. Again, we may contrast the early Greek hedonists, who bade each man seek the greatest happiness (of whatever kind), with modern utilitarian and social hedonists, who prefer the greatest good or the greatest happiness of the greatest number. It is with hedonistic and other empirical theories that egoism is generally associated. As a matter of fact, however, egoism has been no less prominent in intuitional ethics. Thus the man who seeks only or primarily his own moral perfection is an egoist par excellence. Such are ascetics, hermits and the like, whose whole object is the realization of their highest selves.

The distinction of egoistical and altruistic action is further complicated by two facts. In the first place, many systems combine the two. Thus Christian ethics may be said to insist equally on duty to self and duty to others, while crudely egoistic systems become unworkable if a man renders himself obnoxious to his fellows. On the other hand, every deliberate action based on an avowedly altruistic principle necessarily has a reference to the agent; if it is right that A should do a certain

## action for the benefit of B, then it tends to the moral self-realization

of A that he should do it. Upon whatsoever principle the rightness of an

## action depends, its performance is right _for the agent_. The

self-reference is inevitable in every action in so far as it is regarded as voluntary and chosen as being of a particular moral quality.

It is this latter fact which has led many students of human character to state that men do in fact aim at the gratification of their personal desires and impulses. The laws of the state and the various rules of conduct laid down by religion or morality are merely devices adopted for general convenience. The most remarkable statement of this point of view is that of Friedrich Nietzsche, who went so far as to denounce all forms of self-denial as cowardice:--let every one who is strong seek to make himself dominant at the expense of the weak.

EGORIEVSK, a town of Russia, in the government of Ryazañ, 70 m. by rail E.S.E. of Moscow, by a branch line (15 m.) connecting with the Moscow to Ryazañ main line. The cotton mills and other factories give occupation to 6000 persons. Egorievsk has important fairs for grain, hides, &c., which are exported. Pop. (1897) 23,932.

EGREMONT, EARLS OF. In 1749 Algernon Seymour, 7th duke of Somerset, was created earl of Egremont, and on his childless death in February 1750 this title passed by special remainder to his nephew, Sir Charles Wyndham or Windham, Bart. (1710-1763), a son of Sir William Wyndham of Orchard Wyndham, Somerset. Charles, who had succeeded to his father's baronetcy in 1740, inherited Somerset's estates in Cumberland and Sussex. He was a member of parliament from 1734 to 1750, and in October 1761 he was appointed secretary of state for the southern department in succession to William Pitt. His term of office, during which he acted in concert with his brother-in-law, George Grenville, was mainly occupied with the declaration of war on Spain and with the negotiations for peace with France and Spain, a peace the terms of which the earl seems to have disliked. He was also to the fore during the proceedings against Wilkes, and he died on the 21st of August 1763. Horace Walpole perhaps rates Egremont's talents too low when he says he "had neither knowledge of business, nor the smallest share of parliamentary abilities."

The 2nd earl's son and successor, George O'Brien Wyndham (1751-1837), was more famous as a patron of art and an agriculturist than as a politician, although he was not entirely indifferent to politics. For some time the painter Turner lived at his Sussex residence, Petworth House, and in addition to Turner, the painter Leslie, the sculptor Flaxman and other talented artists received commissions from Egremont, who filled his house with valuable works of art. Generous and hospitable, blunt and eccentric, the earl was in his day a very prominent figure in English society. Charles Greville says, "he was immensely rich and his munificence was equal to his wealth"; and again that in his time Petworth was "like a great inn." The earl died unmarried on the 11th of November 1837, and on the death of his nephew and successor, George Francis Wyndham, the 4th earl (1785-1845), the earldom of Egremont became extinct. Petworth, however, and the large estates had already passed to George Wyndham (1787-1869), a natural son of the 3rd earl, who was created Baron Leconfield in 1859.

EGREMONT, a market town in the Egremont parliamentary division of Cumberland, England, 5 m. S.S.E. of Whitehaven, on a joint line of the London & North Western and Furness railways. Pop. of urban district (1901) 5761. It is pleasantly situated in the valley of the Ehen. Ruins of a castle command the town from an eminence. It was founded c. 1120 by William de Meschines; it is moated, and retains a Norman doorway and some of the original masonry, as well as fragments of later date. The church of St Mary is a modern reconstruction embodying some of the Norman features of the old church. Iron ore and limestone are raised in the neighbourhood.

It seems impossible to find any history for Egremont until after the Norman Conquest, when Henry I. gave the barony of Coupland to William de Meschines, who erected a castle at Egremont around which the town grew into importance. The barony afterwards passed by marriage to the families of Lucy and Multon, and finally came to the Percys, earls of Northumberland, from whom are descended the present lords of the manor of Egremont. The earliest evidence that Egremont was a borough occurs in a charter, granted by Richard de Lucy in the reign of King John, which gave the burgesses right to choose their reeve, and set out the customs owing to the lord of the manor, among which was that of providing twelve armed men at his castle in the time of war. The borough was represented by two members in the parliament of 1295, but in the following year was disfranchised, on the petition of the burgesses, on account of the expense of sending members. In 1267 Henry III. granted Thomas de Multon a market every Wednesday at Egremont, and a fair every year on the eve, day and morrow of the Nativity of the Virgin Mary. In the _Quo Warranto_ rolls he is found to have claimed by prescription another weekly market on Saturday. The market rights were purchased from Lord Leconfield in 1885, and the market on Saturday is still held. Richard de Lucy's charter shows that dyeing, weaving and fulling were carried on in the town in his time.

EGRESS (Lat. _egressus_, going out), in astronomy, the end of the apparent transit of a small body over the disk of a larger one; especially of a transit of a satellite of Jupiter over the disk of that planet. It designates the moment at which the smaller body is seen to leave the limb of the other.

EGYPT, a country forming the N.E. extremity of Africa.[1] In the following account a division is made into (I.) _Modern Egypt_, and (II.) _Ancient Egypt_; but the history from the earliest times is given as a separate section (III.).

Section I. includes Geography, Economics, Government, Inhabitants, Finance and Army. Section II. is subdivided into:--(A) Exploration and Research; (B) The Country in Ancient Times; (C) Religion; (D) Language and Writing; (E) Art and Archaeology; (F) Chronology. Section III. is divided into three main periods:--(1) Ancient History; (2) the Mahommedan Period; (3) Modern History (from Mehemet Ali).

I. MODERN EGYPT

_Boundaries and Areas._--Egypt is bounded N. by the Mediterranean, S. by the Anglo-Egyptian Sudan, N.E. by Palestine, E. by the Red Sea, W. by Tripoli and the Sahara. The western frontier is ill-defined. The boundary line between Tripoli and Egypt is usually taken to start from a point in the Gulf of Sollum and to run S. by E. so as to leave the oasis of Siwa to Egypt. South of Siwa the frontier, according to the Turkish firman of 1841, bends eastward, approaching the cultivated Nile-land near Wadi Halfa, i.e. the southern frontier. This southern frontier is fixed by agreement between Great Britain and Egypt at the 22° N. The N.E. frontier is an almost direct line drawn from Taba, near the head of the Gulf of Akaba, the eastern of the two gulfs into which the Red Sea divides, to the Mediterranean at Rafa in 34° 15' E. The peninsula of Sinai, geographically part of Asia, is thus included in the Egyptian dominions. The total area of the country is about 400,000 sq. m., or more than three times the size of the British Isles. Of this area 14/15ths is desert. Canals, roads, date plantations, &c., cover 1900 sq. m.; 2850 sq. m. are comprised in the surface of the Nile, marshes, lakes, &c. A line corresponding with the 30° N., drawn just S. of Cairo, divides the country into Lower and Upper Egypt, natural designations in common use, Lower Egypt being the Delta and Upper Egypt the Nile valley. By the Arabs Lower Egypt is called Er-Rif, the cultivated or fertile; Upper Egypt Es Sa'id, the happy or fortunate. Another division of the country is into Lower, Middle and Upper Egypt, Middle Egypt in this classification being the district between Cairo and Assiut.

_General Character._--The distinguishing features of Egypt are the Nile and the desert. But for the river there would be nothing to differentiate the country from other parts of the Sahara. The Nile, however, has transformed the land through which it passes. Piercing the desert, and at its annual overflow depositing rich sediment brought from the Abyssinian highlands, the river has created the Delta and the fertile strip in Upper Egypt. This cultivable land is Egypt proper; to it alone is applicable the ancient name--"the black land." The _Misr_ of the Arabs is restricted to the same territory. Beyond the Nile valley east and west stretch great deserts, containing here and there fertile oases. The general appearance of the country is remarkably uniform. The Delta is a level plain, richly cultivated, and varied alone by the lofty dark-brown mounds of ancient cities, and the villages set in groves of palm-trees, standing on mounds often, if not always, ancient. Groves of palm-trees are occasionally seen besides those around the villages, but other trees are rare. In Upper Egypt the Nile valley is very narrow and is bounded by mountains of no great height. They form the edge of the desert on either side of the valley, of which the bottom is level rock. The mountains rarely take the form of peaks. Sometimes they approach the river in bold promontories, and at others are divided by the dry beds of ancient watercourses. The bright green of the fields, the reddish-brown or dull green of the great river, contrasting with the bare yellow rocks, seen beneath a brilliant sun and a deep-blue sky, present views of great beauty. In form the landscape varies little and is not remarkable; in colour its qualities are always splendid, and under a general uniformity show a continual variety.

_The Coast Region._--Egypt has a coast-line of over 600 m. on the Mediterranean and about 1200 m. on the Red Sea. The Mediterranean coast extends from the Gulf of Sollum on the west to Rafa on the east. From the gulf to the beginning of the Delta the coast is rock-bound, but slightly indented, and possesses no good harbourage. The cliffs attain in places a height of 1000 ft. They are the termination of a stony plateau, containing several small oases, which southward joins the more arid and uninhabitable wastes of the Libyan Desert. The Delta coast-line, composed of sandhills and, occasionally, limestone rocks, is low, with cape-like projections at the Nile mouths formed by the river silt. Two bays are thus formed, the western being the famous Bay of Aboukir. It is bounded W. by a point near the ancient Canopic mouth, eastward by the Rosetta mouth. Beyond the Delta eastward the coast is again barren and without harbours. It rises gradually southward, merging into the plateau of the Sinai peninsula. The Red Sea coast is everywhere mountainous. The mountains are the northern continuation of the Abyssinian table-land, and some of the peaks are over 6000 ft. above the sea. The highest peaks, going from north to south, are Jebels Gharib, Dukhan, Es Shayib, Fatira, Abu Tiur, Zubara and Hammada (Hamata). The coast has a general N.N.W. and S.S.E. trend, and, save for the two gulfs into which it is divided by the massif of Sinai, is not deeply indented. Where the frontier between Egypt and the Sudan reaches the sea is Ras Elba (see further RED SEA).

_The Nile Valley_ (see also NILE).--Entering Egypt proper, a little north of the Second Cataract, the Nile flows through a valley in sandstone beds of Cretaceous age as far as 25° N., and throughout this part of its course the valley is extremely narrow, rarely exceeding 2 m. in width. At two points, namely, Kalabsha--the valley here being only 170 yds. wide and the river over 100 ft. deep--and Assuan (First Cataract), the course of the river is interrupted by outcrops of granites and other crystalline rocks, which have been uncovered by the erosion of the overlying sandstone, and to-day form the mass of islands, with numerous small rapids, which are described not very accurately as cataracts; no good evidence exists in support of the view that they are the remains of a massive barrier, broken down and carried away by some sudden convulsion. From 25° N. northwards for 518 m. the valley is of the "rift-valley" type, a level depression in a limestone plateau, enclosed usually by steep cliffs, except where the tributary valleys drained into the main valley in early times, when there was a larger rainfall, and now carry off the occasional rainstorms that burst on the desert. The cliffs are highest between Esna and Kena, where they reach 1800 ft. above sea-level. The average width of the cultivated land is about 10 m., of which the greater part lies on the left (western) bank of the river; and outside this is a belt, varying from a few hundred yards to 3 or 4 m., of stony and sandy ground, reaching up to the foot of the limestone cliffs, which rise in places to as much as 1000 ft. above the valley. This continues as far as 29° N., after which the hills that close in the valley become lower, and the higher plateaus lie at a distance of 10 or 15 m. back in the desert.

_The Fayum._--The fertile province of the Fayum, west of the Nile and separated from it by some 6 m. of desert, seems to owe its existence to movements similar to those which determined the valley itself. Lying in a basin sloping in a series of terraces from an altitude of 65 ft. above sea-level in the east to about 140 ft. _below_ sea-level on the north-west, at the margin of the Birket-el-Kerun, this province is wholly irrigated by a canalized channel, the Bahr Yusuf, which, leaving the Nile at Derut esh Sherif in Upper Egypt, follows the western margin of the cultivation in the Nile valley, and at length enters the Fayum through a gap in the desert hills by the XIIth Dynasty pyramids of Lahun and Hawara (see FAYUM).