There is a tendency in many histories to confuse together what we have here called the mechanical revolution, which was an entirely new thing in human experience arising out of the development of organized science, a new step like the invention of agriculture or the discovery of metals, with something else, quite different in its origins, something for which there was already an historical precedent, the social and financial development which is called the _industrial revolution_. The two processes were going on together, they were constantly reacting upon each other, but they were in root and essence different. There would have been an industrial revolution of sorts if there had been no coal, no steam, no machinery; but in that case it would probably have followed far more closely upon the lines of the social and financial developments of the later years of the Roman Republic. It would have repeated the story of dispossessed free cultivators, gang labour, great estates, great financial fortunes, and a socially destructive financial process. Even the factory method came before power and machinery. Factories were the product not of machinery, but of the “division of labour.” Drilled and sweated workers were making such things as millinery cardboard boxes and furniture, and colouring maps and book illustrations and so forth, before even water-wheels had been used for industrial purposes. There were factories in Rome in the days of Augustus. New books, for instance, were dictated to rows of copyists in the factories of the book-sellers. The attentive student of Defoe and of the political pamphlets of Fielding will realize that the idea of herding poor people into establishments to work collectively for their living was already current in Britain before the close of the seventeenth century. There are intimations of it even as early as More’s _Utopia_ (1516). It was a social and not a mechanical development. Up to past the middle of the eighteenth century the social and economic history of western Europe was in fact retreading the path along which the Roman state had gone in the last three centuries B.C. But the political disunions of Europe, the political convulsions against monarchy, the recalcitrance of the common folk and perhaps also the greater accessibility of the western European intelligence to mechanical ideas and inventions, turned the process into quite novel directions. Ideas of human solidarity, thanks to Christianity, were far more widely diffused in the newer European world, political power was not so concentrated, and the man of energy anxious to get rich turned his mind, therefore, very willingly from the ideas of the slave and of gang labour to the idea of mechanical power and the machine.