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ONE:The English army was now in full march against them. About eight o'clock in the morning of April 16 a man who had been left asleep in the wood of Kilravock hastened to Culloden House, where Charles and his chief officers were resting, to announce that Cumberland's troops were coming. There was then a hurried running and riding to get the army drawn up to receive them. Cumberland came on with his army, divided into three columns of five battalions each. The artillery and baggage followed the second column along the sea-coast on the right; the cavalry covered the left wing, which stretched towards the hills. The men were all in the highest spirits, and even the regiments of horse, which had hitherto behaved so ill, seemed as though they meant to retrieve their characters to-day. The Highlanders were drawn up about half a mile from the part of the moor where they stood the day before, forming a sad contrast to Cumberland's troops, looking thin, and dreadfully fatigued. In placing them, also, a fatal mistake was made. They were drawn up in two lines, with a body of reserve; but the Clan Macdonald, which had always been accustomed to take their stand on the right since Robert Bruce placed them there in the battle of Bannockburn, were disgusted to find themselves now occupying the left. Instead of the Macdonalds now stood the Athol Brigade. As the battle began, a snow-storm began to blow in the faces of the Highlanders, which greatly confounded them.It may be said that the One is itself a mystical conception, involving a reversal of all our ordinary beliefs. The universe is a vast multiplicity of objects, held together, if you will, by some secret bond of union possibly related to the personal unity of consciousness, but still neither lost nor confused in its identity. Precisely; but Plotinus himself fully admits as much. His One is the cause of existence, not existence itself. He knows just as well as we do, that the abstract idea of unity has no reality apart from the mind. But if so, why should he associate it, in the true mystical style, with the transports of amorous passion? The question is pertinent, but it might be addressed to other Greek systems as well. We must remember that Plotinus is only commenting and enlarging on Plato. In the Republic also, the Idea of Good is described as transcending the existence and the knowledge which it produces,465 and in the Symposium, the absolute self beautiful, which seems to be the Good under another name, is spoken of in terms not less passionately enthusiastic than any applied by Plotinus to the vision of the One.466 Doubtless the practical sense of the great Attic master did not desert him even here: the object of all thought, in its widest sweep and in its highest flight, is to find room for every possible expansion of knowledge, for every possible elevation of life. Plotinus was a stranger to such broad views; but in departing from Plato, as usual he follows Aristotle. The absolute self-thinking thought of the Stagirite is, when we examine it closely, only one degree less chimerical than the Neo-Platonic unification. For it means consciousness of self without the314 correlative consciousness of a not-self, and as such, according to Aristotle, it affords an eternal felicity equal or superior to the best and happiest moments of our sensitive human life. What Plotinus does is to isolate personal identity from reason and, as such, to make it at once the cause and the supreme ideal of existence. This involves two errors: first a false abstraction of one subjective phenomenon from the sum total of conscious life; and, secondly, an illegitimate generalisation of this abstraction into an objective law of things. But in both errors, Aristotle had preceded him, by dissociating reason from all other mental functions, and by then attributing the whole cosmic movement to the love which this isolated faculty of reason, in its absolute self-existence, for ever inspires. And he also set the example of associating happiness, which is an emotional state, with an intellectual abstraction from which emotion is necessarily excluded.