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FORE:Still, during all this time, though the Tory Ministers in the Council appeared paralysed, the Jacobite lords assembled in secret junto in the very palace where the Council was sitting and the queen dying. Lady Masham's apartments were the scene of the last convulsive agitation of Jacobitism. From her the distracted leaders of that faction received the accounts of the progress of the queen's illness. Amongst these were Buckingham, Ormonde, Atterbury, and, when he was not at Anne's bedside, Robinson, Bishop of London. This prelate, when he attended to administer the Sacrament to the dying woman, received a message from her, which he was bound by the Duchess of Ormonde to promise to deliver, though it cost him his head. Probably it was some last remembrance to her brother, the Pretender; though it was supposed by some to be an order to the Duke of Ormonde, the Commander-in-Chief, to hold the army for the Stuart. Nothing, however, of the nature of this message ever transpired; but the Duke of Buckingham, on the separation of the Council, which had just obtained the affixing of the Great Seal to a patent providing for the government of the country by four-and-twenty regents till the arrival of the successor, clapped his hand on Ormonde's shoulder, saying, "My lord, you have four-and-twenty hours to do our business in, and make yourself master of the country." It was a forlorn hope. That evening Lady Masham entered her apartments in great agitation, saying, "Oh, my lords, we are all undone��entirely ruined! The queen is a dead woman; all the world cannot save her!" Upon which one of the lords asked if the queen had her senses, and if Lady Masham thought she could speak to them. She replied, "Impossible; her pain deprives her of all sense, and in the interval she dozes and speaks to nobody." "That is hard indeed," said one of the lords. "If she could but speak to us, and give us orders, and sign them, we might do the business for all that." "Alas!" replied another lord, "who would act on such orders? We are all undone!" "Then we cannot be worse," said a third. "I assure you," remarked another of these conspirators, probably Ormonde, "that if her Majesty would give orders to proclaim her successor in her lifetime, I would do it at the head of the army. I'll answer for the soldiers." "Do it, then!" swore the Bishop Atterbury, for he did not stick at an oath. "Let us go out and proclaim the Chevalier at Charing Cross. Do you not see that we have no time to lose?" Lady Masham told them they might waive debate; there was nothing to be done; her Majesty was no longer capable of directing anything. On which the Duke of Ormonde exclaimed, "Lord, what an unhappy thing this is! What a cause is here lost at one blow!"

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FORE:The general turned his head sharply, and his eyes flashed, but he only asked dryly, "Why?"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 Plato��s 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 Aristotle��s principle, that the Supreme Intelligence can think nothing but itself? Simply by generalising from the same master��s 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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