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ONE:"Sounds rather like a family magazine novel hero, doesn't it?" Landor said, with a hint of a sneer, then repented, and added that Cairness had been with him as guide, and was really a fine fellow. He turned his eyes slowly, without moving, and looked at Felipa. She was sitting near them in a patch of sun-sifted shade behind the madeira vines, sewing on a pinafore for the little girl who was just then, with her brother, crossing the parade to the post school, as school call sounded. He knew well enough that she must have heard, her ears were so preternaturally sharp. But the only sign she gave was that her lips had set a little. So he waited in considerable uneasiness for what might happen. He understood her no more than he had that first day he had met her riding with the troops from Kansas, when her indifferent manner had chilled him, and it was perhaps because he insisted upon working his reasoning from the basis that her character was complicated, whereas it was absolutely simple. He met constantly with her with much the same sort of mental sensation that one has physically, where one takes a step in the dark, expecting a fall in the ground, and comes down upon a level. The jar always bewildered him. He was never sure what she would do next, though she had never yet, save once, done anything flagrantly unwise. He dreaded, however, the moment when she might chance to meet Cairness face to face.We have also to note that Plotinus arrives at his Absolute by a method apparently very different from that pursued by either of his teachers. Plato��s primal beauty is, on the face of it, an abstraction and generalisation from all the scattered and imperfect manifestations of beauty to be met with in our objective experience. And Aristotle is led to his conception of an eternal immaterial thought by two lines of analysis, both starting from the phenomena of external Nature. The problem of his Physics is to account for the perpetuity of motion. The problem of his Metaphysics is to explain the transformation of potential into actual existence. Plotinus, on the other hand, is always bidding us look within. What we admire in the objective world is but a reflex of ourselves. Mind is the sole reality; and to grasp this reality under its highest form, we must become like it. Thus the more we isolate our own personality and self-identity from the other interests and experiences of life, the more nearly do we approach to consciousness of and coalescence with the supreme identity wherein all things have their source.

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