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THREE:Plotinus himself, we are told, reached the climax of complete unification several times in his life, Porphyry only once, in the sixty-eighth year of his age. Probably the condition so denominated was a species of hypnotic trance. Its importance in the Neo-Platonic system has been considerably exaggerated, and on the strength of this single point some critics have summarily disposed of Plotinus and his whole school as unreasoning mystics. Mysticism is a vague word capable of very various applications. In the present instance, we presume that it is used to express a belief in the existence of some method for the discovery of truth apart from tradition; observation, and reasoning. And, taken in this sense, the Neo-Platonic method of arriving at a full apprehension of the One would be considered an extreme instance of mysticism. We must bear in mind, however, that Plotinus arrives at an intellectual conception of absolute unity by the most strictly logical process. It makes no difference that his reasoning is unsound, for the same criticism applies to other philosophers who have never been accused of mysticism. It may be said that after leading us up to a certain point, reason is replaced by intuition. Rather, what the ultimate intuition does is not to take the place of logic, but to substitute a living realisation for an abstract and negative conception. Moreover, the intuition is won not by forsaking logic, but by straining its resources to the very utmost. Again, one great characteristic of mysticism, as ordinarily understood, is to deny the truth of common observation and reasoning. Now Plotinus never goes this length. As we have already remarked, he does not even share Plato��s distrust of sensible impressions, but rather follows the example of Aristotle in recognising their validity within a certain sphere. Nor does he mention having received any revelations of divine truth during his intercourse with the absolute One. This alone marks an immense difference between his ecstasies��if such they can be called��and313 those of the Christian mystics with whom he is associated by M. Barth��lemy Saint-Hilaire.464The year 1743 opened with a mighty struggle on the subject of gin. In 1736, as we have seen, the awful increase of drunkenness, which was attributed to the cheapness of gin, induced a majority of the House of Commons to pass an Act levying twenty shillings a gallon duty upon the liquor, and charging every vendor of it fifty pounds per annum for a licence. Walpole at the time declared that such an attempt to place gin beyond the reach of the poor consumers would fail; that it would fail equally as a source of revenue, for it would lead to wholesale smuggling and every possible evasion of the law. The event had proved Walpole only too correct in his prognostications. So far from checking the use of gin, the Act had stimulated it enormously. The licences, so preposterously high, were wholly neglected; no duty was paid, yet the destructive liquid was sold at every street corner. Ministers now saw that, by attempting too much, every thing in this case had been lost. They were sacrificing the revenues only to sacrifice the well-being of the people. They determined, therefore, to reduce the licences from fifty pounds to one pound per annum, and at the same time to retain a moderate duty on the liquor. By this means the fatal compound would remain much at the same price, but the vendors would be induced to take out licences, and the revenues would be greatly improved, whilst the whole sale of the article would be more under the restraints of law and police. A Bill was framed on these principles, and passed rapidly through the Commons; but in the Lords it encountered a determined opposition. It was, however, carried entire, and, says Smollett, "we cannot help averring that it has not been attended with those dismal consequences which the Lords in the Opposition foretold."