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THREE:Foiled in these quarters, Alberoni appeared more successful in the North. A negotiation had been opened between the two potentates, so long at bitter variance, the Czar and Charles XII. of Sweden. They were induced to meet in the island of ?land, and to agree that the Czar should retain Livonia, and other Swedish territories south of Finland which he had torn from Sweden, but, in compensation, Charles was to be allowed to reconquer Bremen and Verden from George of Hanover and England, and Norway from Denmark; and the two monarchs were to unite their arms for the restoration of Stanislaus to the throne of Poland, and of the Pretender to that of Great Britain. The success of these arrangements appeared to Alberoni so certain that he boasted that the Northern tempest would burst ere long over England with annihilating fury; but even here he was doomed to disappointment. Charles[42] XII. delighted in nothing so much as in wild and romantic enterprise. Such was that of the conquest of Norway; and he was led by his imagination to commence it without delay. With his characteristic madness, he divided his army into two parts, with one of which he took the way by the coast of Norway, and the other he sent over the mountains at the very beginning of winter. There that division perished in the snow amid the most incredible horrors; and he himself, whilst carrying on the siege of Frederickshall, was killed on the 11th of December, as appears probable, by the treacherous shot of a French engineer in his service. Almost simultaneously the Duke of Maine's conspiracy against the French Government was detected, and he and his wife, together with the Spanish Ambassador, were apprehended. There was nothing for it on the part of the Regent but to proclaim war against Spain��a measure which England had long been urging on him. The English declaration appeared on the 28th of December, 1718, and the French on the 9th of January, 1719.How much originality there may be in the anti-materialistic arguments of Plotinus we cannot tell. He certainly marks a great advance on Plato and Aristotle, approximating, in this respect, much more closely than they do to the modern standpoint. The indivisibility and permanence of mind had, no doubt, been strongly insisted on by those teachers, in contrast with the extended and fluctuating nature of body. But they did not, like him, deduce these characteristics from a direct analysis of consciousness as such. Plato inferred the simplicity and self-identity of mind from the simplicity and self-identity of the ideas which it contemplates. Aristotle went a step further, or perhaps only expressed the same meaning more clearly, when he associated immateriality with the identity of subject and object in thought.444 Moreover, both Plato and Aristotle seem to have rested the whole spiritualistic case on objective rather than on subjective considerations; although, as we have seen, the subjective interest was what dominated all the while in their thoughts. Starting with the analogy of a living body, Plato argues, both in the Phaedrus and in the Laws, that soul must everywhere be the first cause of motion, and therefore must exist prior to body.445 The elaborate scientific analysis of Aristotle��s Physics leads up to a similar conclusion; and the ontological analysis of the Metaphysics starts with the distinction between Form and Matter in bodies, to end with the question of their relative priority, and of the objective machinery by which they are united. Plotinus, too, sometimes refers to mind as the source300 of physical order; but this is rather in deference to his authorities than because the necessity of such an explanation seemed to him, as it did to them, the deepest ground of a spiritualistic philosophy. On the other hand, his psychological arguments for the immateriality of the soul are drawn from a wider area of experience than theirs, feeling being taken into account no less than thought; instead of restricting himself to one particular kind of cognition for evidence of spiritual power, he looks for it in every manifestation of living personality.

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