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THREE:The congress had opened at Aix-la-Chapelle early in the spring, but it did not begin its sittings till the 11th of March, 1748, Sandwich being sent thither as our Plenipotentiary. The campaign, however, opened simultaneously, and, could Cumberland and the king have managed it, war would soon have overturned the hopes of peace; but circumstances were too much for them. The Prince of Nassau, ambitious as he was of military renown, failed to bring into the field his Dutch levies; the thirty thousand Prussians, as Pelham had expected, did not appear. The Dutch, so far from furnishing the sums they had engaged for, sent to London to raise the loan of a million sterling; but London itself had ceased to be a money-lending place. The war had drained the resources even of the British capital. To complete the deadlock, Marshal Saxe advanced into the field, and showed to the world that, though Cumberland might beat an army of famine-exhausted Highlanders, he was no match for him. He completely out-generalled him, made false demonstrations against Breda, where the Allied army lay, and then suddenly concentrated his forces before Maestricht, which, it was evident, must soon fall into his hands. Maestricht secured, the highway into Holland was open."I give this to a friend," it ran, "to be delivered into your own hands, because I must tell you that, though I should never see you again��for the life I lead is hazardous, and chance may at any time take you away forever��I shall love you always. You will not be angry with me, I know. You were not that night by the campfire, and it is not the unwaveringly good woman who resents being told she is loved, in the spirit I have said it to you. I do not ask for so much as your friendship in return, but only that you remember that my life and devotion are yours, and that, should the time ever come that you need me, you send for me. I will come. I will never say this to you again, even should I see you; but it is true, now and for all time."

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THREE:269It 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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THREE:��What��s the matter, Parks?��

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