TWO:The circumstance sank deeply into the mind of the king, and, resenting especially the conduct of Grenvillewho had acted as though he held a monopoly of office,he determined to be rid of him. He therefore consulted with his uncle, the Duke of Cumberland. That prince, to whom age and infirmities seemed to have given a degree of wisdom, declared the offer of the Ministry to Pitt to be the necessary step, and willingly undertook to make it. But knowing that Pitt would not even listen to the proposal without Temple, he dispatched a summons to Stowe for that nobleman, and himself, infirm as he was, went to Hayes, to learn the will of the great commoner personally. Pitt showed himself disposed to accept the office, on condition that general warrants should be declared illegal; that the officers dismissed on account of their votes be restored; and that an alliance with Protestant powers, and especially with Prussia, should be formed, to counterbalance the compact between France and Spain. This was asking a great deal; but Pitt demanded more in the particulars of appointments,[187] namely, that Pratt, who had opposed the Court so decidedly as regarded Wilkes and general warrants, should be Lord Chancellor, and he opposed the Court desire that the Duke of Northumberland should be at the head of the Treasury. Pitt, moreover, designed the Treasury for Temple. But, when Temple arrived, he refused to take office at all. The fact was that just now he was making a reconciliation with his brother, Grenville, and was averse from throwing him overboard. So far from joining Pitt, he was on the verge of another breach with him. Pitt, disconcerted by this repulse, with a weakness to be deplored in so great a man, refused to accept the offer to form a ministry at all.Here Plotinus avowedly follows the teaching of Plato, who, in the Timaeus, describes Being or Substance as composed by mingling the indivisible and unchanging with the divisible and corporeal principle.448 And, although there is no express reference, we know that in placing soul between the two, he303 was equally following Plato. It is otherwise in the next essay, which undertakes to give a more explicit analysis of psychical phenomena.449 The soul, we are told, consists, like external objects, of two elements related to one another as Form and Matter. These are reason and sense. The office of the former is, primarily, to enlighten and control the latter. Plato had already pointed to such a distinction; but Aristotle was the first to work it out clearly, and to make it the hinge of his whole system. It is, accordingly, under the guidance of Aristotle that Plotinus proceeds in what he has next to say. Just as there is a soul of the world corresponding to our soul, so also, he argues, there must be a universal objective Reason outside and above the world. In speaking of this Reason, we shall, for clearness sake, in general call it by its Greek name, Nous. Nous, according to Aristotle, is the faculty by which we apprehend abstract ideas; it is self-thinking thought; and, as such, it is the prime mover of Nature. Plotinus adopts the first two positions unreservedly, and the third to a certain extent; while he brings all three into combination with the Platonic theory of ideas. It had always been an insuperable difficulty in the way of Platos teaching that it necessitated, or seemed to necessitate, the unintelligible notion of ideas existing without any mind to think them. For a disciple of Aristotle, the difficulty ceases to exist if the archetypal essences assumed by Plato are conceived as residing in an eternal Nous. But, on the other hand, how are we to reconcile such an accommodation with Aristotles principle, that the Supreme Intelligence can think nothing but itself? Simply by generalising from the same masters doctrine that the human Nous is identical with the ideas which it contemplates. Thought and its object are everywhere one. Thus, according to Plotinus, the absolute Nous embraces the totality of archetypes or forms which we see reflected and embodied in the material universe. In thinking them, it thinks itself,304 not passing from one to the other as in discursive reasoning, nor bringing them into existence by the act of thought, but apprehending them as simultaneously present realities.
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