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THREE:Whilst these affairs had been taking place in England, the Emperor had been finding himself less and less able to contend against France and Spain. He had in vain exerted himself to engage the Dutch and English in his quarrel. He called upon them as bound by the faith of treaties; he represented the balance of power for which both Holland and England had made such sacrifices, as more in danger than ever; but none of these pleas moving Walpole or the Dutch, he threatened to withdraw his troops from the Netherlands, and make over that country to France. The threat of the Emperor did not move Walpole; he knew too well that it was but a threat. The Emperor, therefore, was now compelled to come to terms. A treaty was to be entered into under the mediation of the maritime Powers. As Fleury and Walpole, too, were bent on peace, they submitted to all the delays and punctilios of the diplomatists, and finally were rewarded by a peace being concluded between the different parties on these terms:��Don Carlos was to retain Naples and Sicily, but he was to resign the possession of Parma and the reversion of Tuscany; of the claimants to the Polish Crown, Augustus was to remain King of Poland, and Stanislaus was to receive, as an equivalent, the Duchy of Lorraine, which, after his decease, was to devolve to the Crown of France. This was an aim which France had had in view for ages, but which neither the genius of Richelieu nor of Mazarin could[66] accomplish. It was rendered comparatively easy now, as the young Duke of Lorraine was about to marry the Empress's only child, the Princess Maria Theresa, and thus to succeed through her to the Empire. Yet the Duke ceded his patrimonial territory with extreme regret, and not till he had received in return the Grand Duchy of Tuscany and a pension from France. The regnant Grand Duke of Tuscany, the last of the Medicis, was on the verge of death, and his decease took place in less than two years, when the Duke of Lorraine was put in possession. France and Sardinia gave their guarantee to the Pragmatic Sanction, and Sardinia obtained, in consequence, Novara, Tortona, and some adjoining districts. England appears to have looked on with strange apathy at this aggrandisement of France by the acquisition of Lorraine, but it was impossible to prevent it, except by a great war, and Walpole was not disposed for even a little one. This treaty is known as the Definitive Peace of Vienna (Nov. 8, 1738).In this connexion we may deal with the question whether the philosophy of Plotinus is properly described as a pantheistic system. Plotinus was certainly not a pantheist in the same sense as Spinoza and Hegel. With him, the One and the All are not identical; although impersonal and unconscious, his supreme principle is not immanent in the universe, but transcends and creates it: the totality of things are dependent on it, but it is independent of them. Even were we to assume that the One is only ideally distinct from the existence which it causes, still the Nous would remain separate from the world-soul, the higher Soul from Nature, and, within the sphere of Nature herself, Matter would continue to be perpetually breaking away from Form, free-will would be left in unreconciled hostility to fate. Once, and once only, if we remember rightly, does our philosopher rise to the modern conception of the universe as an absolute whole whose parts347 are not caused but constituted by their fundamental unity, and are not really separated from one another in Nature, but only ideally distinguished in our thoughts. And he adds that we cannot keep up this effort of abstraction for long at a time; things escape from us, and return to their original unity.517 With Plotinus himself, however, the contrary was true: what he could not keep up was his grasp on the synthetic unity of things. And he himself supplies us with a ready explanation why it should be so, when he points to the dividing tendency of thought as opposed to the uniting tendency of Nature. What he and the other Hellenic thinkers wanted above all, was to make the world clear to themselves and to their pupils, and this they accomplished by their method of serial classification, by bringing into play what we have often spoken of as the moments of antithesis, mediation, and circumscription, Stoicism also had just touched the pantheistic idea, only to let it go again. After being nominally identified with the world, the Stoic God was represented as a designing intelligence, like the Socratic God��an idea wholly alien from real pantheism.