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ONE:The immortality of the soul is a subject on which idealistic philosophers habitually express themselves in terms of apparently studied ambiguity, and this is especially true of Plotinus. Here, as elsewhere, he repeats the opinions and arguments of Plato, but with certain developments which make his adhesion to the popular belief in a personal duration after death considerably more doubtful than was that of his master. One great difficulty in the way of Plato��s doctrine, as commonly understood, is that it attributes a permanence to individuals, which, on the principles of his system, should belong only to general ideas. Now, at first sight, Plotinus seems to evade this difficulty by admitting everlasting ideas of individuals no less than of generic types.514 A closer examination, however, shows that this view is even more unfavourable than Plato��s to the hope of personal immortality. For either our real self is independent of our empirical consciousness, which is just what we wish to have preserved, or, as seems more probable, the eternal existence which it enjoys is of an altogether ideal character, like that which Spinoza also attributed to the346 human soul, and which, in his philosophy, certainly had nothing to do with a prolongation of individual consciousness beyond the grave. As Madame de Sta?l observes of a similar view held at one time by Schelling, ��cette immortalit��-l�� ressemble terriblement �� la mort.�� And when, in addition to his own theory of individual ideas, we find Plotinus adopting the theory of the Stoics, that the whole course of mundane affairs periodically returns to its starting-point and is repeated in the same order as before,515 we cannot help concluding that human immortality in the popular sense must have seemed as impossible to him as it did to them. We must, therefore, suppose that the doctrine of metempsychosis and future retributions which he unquestionably professes, applies only to certain determinate cycles of psychic life; or that it was to him, what it had probably been to Plato, only a figurative way of expressing the essential unity of all souls, and the transcendent character of ethical distinctions.516It might have been supposed that Europe, or at least the southern portion of it, was likely to enjoy a considerable term of peace. France, under a minor and a Regent, appeared to require rest to recruit its population and finances more than any part of the Continent. The King of Spain was too imbecile to have any martial ambition; and though his wife was anxious to secure the succession to the French throne in case of the death of the infant Louis XV., yet Alberoni, the Prime Minister, was desirous to remain at peace. This able Churchman, who had risen from the lowest position, being the son of a working gardener, and had made his way to his present eminence partly by his abilities and partly by his readiness to forget the gravity of the clerical character for the pleasure of his patrons, was now zealously exerting himself to restore the condition of Spain. He was thus brought into collision with Austria and France, and eventually with this country to which at first he was well disposed. England was under engagement both to France and the Empire, which must, on the first rupture with either of those Powers and Spain, precipitate her into war. The treaty with the Emperor��as it guaranteed the retention of the Italian provinces, which Spain beheld with unappeasable jealousy, in Austrian hands��was the first thing to change the policy of Alberoni towards Britain. This change was still further accelerated by the news of the Triple Alliance, which equally guaranteed the status quo of France. The Spanish Minister displayed his anger by suspending the Treaty of Commerce, and by conniving at the petty vexations practised by the Spaniards on the English merchants in Spain, and by decidedly rejecting a proposal of the King of England to bring about an accommodation between the Emperor and the Court of Spain.

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