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THREE:Charles Stanhope, though clearly guilty, escaped, after examination in the House, by a majority of three, out of respect for the memory of his deceased relative, the upright Lord Stanhope. Aislabie's case came next, and was so palpably bad that he was committed to the Tower and expelled the House, amid the ringing of bells, bonfires, and other signs of rejoicing in the City of London. The bulk of his property, moreover, was seized. This was some compensation to the public, which had murmured loudly at the acquittal of Stanhope. Sunderland's case was the next, and he escaped by the evidence against him being chiefly second-hand. He was acquitted by a majority of two hundred and thirty-three against one hundred and seventy-two. As to the king's mistresses, their sins were passed over out of a too conceding loyalty; but no favour was shown to the directors, though some of them were found to be much poorer when the scheme broke up than they were when it began. Amongst them was Mr. Gibbon, the grandfather of the historian, who afterwards exposed the injustice of many of these proceedings, though at the time they were considered as only too merited. The directors were disabled from ever again holding any place, or sitting in Parliament; and their estates, amounting to upwards of two millions, were confiscated for the relief of the sufferers by the scheme.We have seen how Plotinus establishes the spiritualistic basis of his philosophy. We have now to see how he works out from it in all directions, developing the results of his previous enquiries into a complete metaphysical system. It will have been observed that the whole method of reasoning by302 which materialism was overthrown, rested on the antithesis between the unity of consciousness and the divisibility of corporeal substance. Very much the same method was afterwards employed by Cartesianism to demonstrate the same conclusion. But with Descartes and his followers, the opposition between soul and body was absolute, the former being defined as pure thought, the latter as pure extension. Hence the extreme difficulty which they experienced in accounting for the evident connexion between the two. The spiritualism of Plotinus did not involve any such impassable chasm between consciousness and its object. According to him, although the soul is contained in or depends on an absolutely self-identical unity, she is not herself that unity, but in some degree shares the characters of divisibility and extension.447 If we conceive all existence as bounded at either extremity by two principles, the one extended and the other inextended, then soul will still stand midway between them; not divided in herself, but divided in respect to the bodies which she animates. Plotinus holds that such an assumption is necessitated by the facts of sensation. A feeling of pain, for example, is located in a particular point of the body, and is, at the same time, apprehended as my feeling, not as some one else��s. A similar synthesis obtains through the whole of Nature. The visible universe consists of many heterogeneous parts, held together by a single animating principle. And we can trace the same qualities and figures through a multitude of concrete individuals, their essential unity remaining unbroken, notwithstanding the dispersion of the objects in which they inhere. To Be Made For New Orders