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FORE:There was grave discontent and suffering in France, and Marshal Saxe, through General Ligonier, made proposals for peace. The news of these overtures gave great delight in England, but the king and Cumberland were bent on continuing the war. Pelham and Chesterfield advocated acceptance of the terms, but Newcastle sided with the king, to gain favour with him. As the terms, however, could not with decency be bluntly rejected, Cumberland solicited and obtained the post of negotiator in the matter for England; but the Ministers, desirous of peace, foreseeing that the wishes or the hasty temper of Cumberland would[114] soon ruin every chance of accomplishing a treaty, the Earl of Sandwich was sent over to act as assistant to the duke; this meant that he was to overrule, if possible, the mischief Cumberland would be sure to make. Sandwich accordingly hastened over to Holland, and had a secret interview with the Marquis de Puisieulx, the French Minister for Foreign Affairs, and, after much dodging on the part of the marquis, he managed to have the discussion removed from military negotiators to a congress at Aix-la-Chapelle. ��What then,�� asks Plotinus, ��is the One? No easy question to answer for us whose knowledge is based on ideas, and who can hardly tell what ideas are, or what is existence itself. The farther the soul advances in this formless region, where there is nothing for her to grasp, nothing whose impress she can receive, the more does her footing fail her, the more helpless and desolate does she feel. Oftentimes she wearies of such searching and is glad to leave it all and to descend into the world of sense until she finds rest on the solid earth, as the eyes are relieved in turning from small objects to large. For she does not know that to be one herself is to have gained the object of her search, for then she is no other than that which she knows. Nevertheless it is only by this method that we can master the philosophy of the One. Since, then, what we seek is one, and since we are considering the first principle of all things and the Good, he who enters on this quest must not place himself afar from the things that are first by descending to the things that are last, but he must leave the objects of sense, and, freed from all evil, ascend to the first principle of his own nature, that by becoming one, instead of many, he may behold the beginning and the One. Therefore he must become Reason, trusting his soul to Reason for guidance and support, that she may wakefully receive what it sees, and with this he must behold the One, not admitting any element of sense, but gazing on the purest with pure Reason and with that which in Reason is first. Should he who addresses himself to this enterprise imagine that the object of his vision possesses magnitude or form or bulk, then Reason is not his guide, for such perceptions do not belong to its nature but to sense and to the opinion which follows on sense. No; we must only pledge Reason to perform what it can do. Reason sees what precedes, or what contains, or what is derived from itself. Pure are the things in it, purer still those which precede, or rather, that which precedes it. This is neither reason nor anything that is; for whatever is has the form of existence, whereas this has none, not even an ideal form. For the One, whose nature is to generate all things, cannot be any of those things itself. Therefore it is neither substance, nor quality, nor reason, nor soul; neither moving nor at rest, not in place, not in time, but unique of its kind, or rather kindless, being before all kind, before motion and before rest, for these belong to being, and are that to which its multiplicity is due. Why, then, if it does not move, is it not at rest? Because while one or both of these must be attributed to being, the very act of attribution involves a distinction between subject and predicate, which is impossible in the case of what is absolutely simple.��463

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