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TWO:The secession of the Duke of Savoy only the more roused the indignation of the Allies. The Dutch breathed a hotter spirit of war just as their power of carrying it on failed; and even the experienced Heinsius made an energetic oration in the States General, declaring that all the fruits of the war would be lost if they consented to the peace proposed. But to avoid it was no longer possible. The English plenipotentiaries pressed the Allies more and more zealously to come in, so much so that they were scarcely safe from the fury of the Dutch populace, who insulted the Earl of Strafford and the Marquis del Borgo, the Minister of the Duke of Savoy, when the news came that the duke had consented to the peace. Every endeavour was made to detach the different Allies one by one. Mr. Thomas Harley was sent to the Elector of Hanover to persuade him to co-operate with her Majesty; but, notwithstanding all risk of injuring his succession to the English Crown, he declined. Similar attempts were made[8] on the King of Prussia and other princes, and with similar results. The English Ministers now began to see the obstacles they had created to the conclusion of a general peace by their base desertion of the Allies. The French, rendered more than ever haughty in their demands by the successes of Villars, raised their terms as fast as any of the Allies appeared disposed to close with those already offered. The Dutch, convinced at length that England would make peace without them, and was bending every energy to draw away their confederates, in October expressed themselves ready to treat, and to yield all pretensions to Douay, Valenciennes, and Mauberg, on condition that Cond and Tournay were included in their barrier; that the commercial tariffs with France should be restored to what they were in 1664; that Sicily should be yielded to Austria, and Strasburg to the Empire. But the French treated these concessions with contempt, and Bolingbroke was forced to admit to Prior that they treated like pedlars, or, what was worse, like attorneys. He conjured Prior "to hide the nakedness of his country" in his intercourse with the French Ministers, and to make the best of the blunders of his countrymen, admitting that they were not much better politicians than the French were poets. But the fault of Bolingbroke and his colleagues was not want of talent, it was want of honesty; and, by their selfish desire to damage their political rivals, they had brought their country into this deplorable dilemma of sacrificing all faith with their allies, of encouraging the unprincipled disposition of the French, who were certain to profit by the division of the Allies, and of abandoning the glory and position of England, or confessing that the Whigs, however much they had erred in entering on such enormous wars, had in truth brought them to the near prospect of a far more satisfactory conclusion than what they were taking up with.If the necessity of the One is proved by the inward differentiation of what seemed most simple, it is also proved by the integration of what seems most divided. In his next essay, our philosopher wanders off from the investigation of what he has just begun, by abruptly starting the question whether all souls are one.460 This question is, however, most intimately connected with his main theme. He answers it in the affirmative. Strictly personal as our feelings seem, we are, in reality, one with each other, through our joint participation in the world-soul. Love and sympathy among human beings are solely due to this connexion. Plotinus mentions, as another evidence of its reality, the secret affinities called into play even at a great distance by magical spellsan allusion very characteristic of his age.461 What prevents us from more fully perceiving the unity of all souls is the separateness of the bodies with which they are associated. Matter is the principle of individuation. But even within the soul there is a division between the rational and the irrational part, concentration being the characteristic of the one and dispersion of the other. The latter is fitted by its divided nature for presiding over the bodily functions of sensation and nutrition; and with the dissolution of the body it returns to the unity of the higher soul. There are two ways in which we can account for this pervading unity. It is either as products or as portions of the universal soul that all particular souls are one. Plotinus combines both explanations. The world-soul first gives birth to an image of itself, and then this310 is subdivided into as many partial souls as there are bodies requiring animation.
