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THREE:Meanwhile, Frederick of Prussia was waging a tremendous war with France, Russia, and Austria. To disable Austria before her allies could come up to her aid, he suddenly, in April, made an eruption into Bohemia. His army threaded the defiles of the mountains of the Bohemian frontier in different divisions, and united before Prague, where Marshal Braun and Prince Charles of Lorraine met him with eighty thousand men, his own forces amounting to about seventy thousand. A most obstinate and sanguinary conflict took place, which continued from nine in the morning till eight at night, in which twenty-four thousand Austrians were killed, wounded, or taken prisoners, and eighteen thousand Prussians. The Prussians were destitute of pontoons to cross the Moldau, or their writers contend that not an Austrian would have escaped. But Marshal Daun advancing out of Moravia with another[128] strong army, to which sixteen thousand of the fugitives from Prague had united themselves, Frederick was compelled to abandon the siege of Prague, and march to near Kolin, where he was thoroughly defeated by Daun, with a loss of thirteen thousand of his bravest troops.Perhaps the processes of logic and mathematics may be adduced as an exception. It may be contended that the genus is prior to the species, the premise to the conclusion,321 the unit to the multiple, the line to the figure, in reason though not in time. And Plotinus avails himself to the fullest extent of mathematical and logical analogies in his transcendental constructions. His One is the starting-point of numeration, the centre of a circle, the identity involved in difference; and under each relation it claims an absolute priority, of which causal power is only the most general expression. We have already seen how a multitude of archetypal Ideas spring from the supreme Nous as from their fountain-head. Their production is explained, on the lines of Plato��s Sophist, as a process of dialectical derivation. By logically analysing the conception of self-consciousness, we obtain, first of all, Nous itself, or Reason, as the subject, and Existence as the object of thought. Subject and object, considered as the same with one another, give us Identity; considered as distinct, they give us Difference. The passage from one to the other gives Motion; the limitation of thought to itself gives Rest. The plurality of determinations so obtained gives number and quantity, their specific difference gives quality, and from these principles everything else is derived.473 It might seem as if, here at least, we had something which could be called a process of eternal generation��a causal order independent of time. But, in reality, the assumed sequence exists only in our minds, and there it takes place under the form of time, not less inevitably than do the external re-arrangements of matter and motion. Thus in logic and mathematics, such terms as priority, antecedence, and evolution can only be used to signify the order in which our knowledge is acquired; they do not answer to causal relations existing among things in themselves. And apart from these two orders��the objective order of dynamical production in space and time, and the subjective order of intelligibility in thought��there is no kind of succession that we can conceive. Eternal relations, if they exist at all, must322 be relations of co-existence, of resemblance, or of difference, continued through infinite time. Wherever there is antecedence, the consequent can only have existed for a finite time.

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