There was grave discontent and suffering in France, and Marshal Saxe, through General Ligonier, made proposals for peace. The news of these overtures gave great delight in England, but the king and Cumberland were bent on continuing the war. Pelham and Chesterfield advocated acceptance of the terms, but Newcastle sided with the king, to gain favour with him. As the terms, however, could not with decency be bluntly rejected, Cumberland solicited and obtained the post of negotiator in the matter for England; but the Ministers, desirous of peace, foreseeing that the wishes or the hasty temper of Cumberland would[114] soon ruin every chance of accomplishing a treaty, the Earl of Sandwich was sent over to act as assistant to the duke; this meant that he was to overrule, if possible, the mischief Cumberland would be sure to make. Sandwich accordingly hastened over to Holland, and had a secret interview with the Marquis de Puisieulx, the French Minister for Foreign Affairs, and, after much dodging on the part of the marquis, he managed to have the discussion removed from military negotiators to a congress at Aix-la-Chapelle.
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178Again, this preference for mythological imagery on the part of the more original and poetical thinker seems to be closely connected with a more vivid interest in the practical duties of life. With Plotinus, the primal beauty or supreme good is something that can be isolated from all other beauty and goodness, something to be perceived and enjoyed in absolute seclusion from ones fellow-men. God is, indeed, described as the source and cause of all other good. But neither here nor elsewhere is there a hint that we should strive to resemble him by becoming, in our turn, the cause of good to others. Platonic love, on the contrary, first finds its reality and truth in unremitting efforts for the enlightenment and elevation of others, being related to the transmission of spiritual life just as the love inspired by visible beauty is related to the perpetuation and physical ennoblement of the race.
