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THREE:Another dishonourable characteristic of the Ministers of Queen Anne at this period was that they were in secret zealous partisans of the Pretender, and whilst openly professing a sacred maintenance of the Protestant succession, were doing all in their power to undermine it. They had given mortal offence to the Elector George of Hanover, the heir to the Throne, by their treachery to the Allies; and, as the health of the queen was most precarious from her excessive corpulence and gout, which was continually menacing a retreat to her stomach, this was equally a cause for their hastening the peace, however disgracefully, and for paving the way, if possible, for the return of the Pretender at the queen's death. Bolingbroke was the great correspondent with St. Germains, as his letters in the Stuart Papers abundantly show. But Oxford, although always more cunning and mysterious, was equally concerned in it; nor was the queen, if we may believe these remarkable papers, by any means averse from the succession of the Pretender, in spite of his stubborn adhesion to Popery. The Jacobite party was numerous, powerful, and indefatigable. They were in the Ministry and in both Houses of Parliament. At this moment a public appointment was made which filled the Whigs with consternation and rage. This was no other than that of the Duke of Hamilton��a supposed partisan of the Pretender��to be Ambassador to the Court of Versailles. Prior was still there, and had all the requisites of a clever and painstaking Envoy; but, being only a commoner and a poet, it did not suit the aristocratic notions of England that he should be accredited Ambassador. Hamilton was appointed, and would thus have had the amplest opportunity of concerting the return of the Stuarts with the base ministers at home. But he was not destined to see Versailles,[9] for, as readers of Thackeray's "Esmond" will remember, he was killed in a duel by Lord Mohun.It may be said that the One is itself a mystical conception, involving a reversal of all our ordinary beliefs. The universe is a vast multiplicity of objects, held together, if you will, by some secret bond of union possibly related to the personal unity of consciousness, but still neither lost nor confused in its identity. Precisely; but Plotinus himself fully admits as much. His One is the cause of existence, not existence itself. He knows just as well as we do, that the abstract idea of unity has no reality apart from the mind. But if so, why should he associate it, in the true mystical style, with the transports of amorous passion? The question is pertinent, but it might be addressed to other Greek systems as well. We must remember that Plotinus is only commenting and enlarging on Plato. In the Republic also, the Idea of Good is described as transcending the existence and the knowledge which it produces,465 and in the Symposium, the absolute self beautiful, which seems to be the Good under another name, is spoken of in terms not less passionately enthusiastic than any applied by Plotinus to the vision of the One.466 Doubtless the practical sense of the great Attic master did not desert him even here: the object of all thought, in its widest sweep and in its highest flight, is to find room for every possible expansion of knowledge, for every possible elevation of life. Plotinus was a stranger to such broad views; but in departing from Plato, as usual he follows Aristotle. The absolute self-thinking thought of the Stagirite is, when we examine it closely, only one degree less chimerical than the Neo-Platonic unification. For it means consciousness of self without the314 correlative consciousness of a not-self, and as such, according to Aristotle, it affords an eternal felicity equal or superior to the best and happiest moments of our sensitive human life. What Plotinus does is to isolate personal identity from reason and, as such, to make it at once the cause and the supreme ideal of existence. This involves two errors: first a false abstraction of one subjective phenomenon from the sum total of conscious life; and, secondly, an illegitimate generalisation of this abstraction into an objective law of things. But in both errors, Aristotle had preceded him, by dissociating reason from all other mental functions, and by then attributing the whole cosmic movement to the love which this isolated faculty of reason, in its absolute self-existence, for ever inspires. And he also set the example of associating happiness, which is an emotional state, with an intellectual abstraction from which emotion is necessarily excluded.

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