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THREE:The Lords Justices having met, appointed Joseph Addison, afterwards so celebrated as a writer, and even now very popular, as their secretary, and ordered all despatches addressed to Bolingbroke to be brought to him. This was an intimation that Bolingbroke would be dismissed; and that proud Minister, instead of giving orders, was obliged to receive them, and to wait at the door of the Council-chamber with his bags and papers. As the Lords Justices were apprehending that there might be some disturbances in Ireland, they were about to send over Sunderland as Lord-Lieutenant, and General Stanhope as Commander-in-Chief; but they were speedily relieved of their fears by the intelligence that all had passed off quietly there; that the Lords Justices of Ireland, the Archbishop of Armagh, and Sir Constantine Phipps, who had been more than suspected of Jacobitism, had proclaimed the king on the 6th of August, and, to give evidence of their new zeal, had issued a proclamation for disarming Papists and seizing their horses. The proclamation of George passed with the same quietness in Scotland, and no king, had he been born a native, in the quietest times, could have succeeded to the throne more smoothly. Eighteen lords, chiefly Whigs, were nominated by the new king to act as a Council of Regency, pending his arrival, and the Civil List was voted by Parliament.Here Plotinus avowedly follows the teaching of Plato, who, in the Timaeus, describes Being or Substance as composed by mingling the indivisible and unchanging with the divisible and corporeal principle.448 And, although there is no express reference, we know that in placing soul between the two, he303 was equally following Plato. It is otherwise in the next essay, which undertakes to give a more explicit analysis of psychical phenomena.449 The soul, we are told, consists, like external objects, of two elements related to one another as Form and Matter. These are reason and sense. The office of the former is, primarily, to enlighten and control the latter. Plato had already pointed to such a distinction; but Aristotle was the first to work it out clearly, and to make it the hinge of his whole system. It is, accordingly, under the guidance of Aristotle that Plotinus proceeds in what he has next to say. Just as there is a soul of the world corresponding to our soul, so also, he argues, there must be a universal objective Reason outside and above the world. In speaking of this Reason, we shall, for clearness�� sake, in general call it by its Greek name, Nous. Nous, according to Aristotle, is the faculty by which we apprehend abstract ideas; it is self-thinking thought; and, as such, it is the prime mover of Nature. Plotinus adopts the first two positions unreservedly, and the third to a certain extent; while he brings all three into combination with the Platonic theory of ideas. It had always been an insuperable difficulty in the way of Plato��s teaching that it necessitated, or seemed to necessitate, the unintelligible notion of ideas existing without any mind to think them. For a disciple of Aristotle, the difficulty ceases to exist if the archetypal essences assumed by Plato are conceived as residing in an eternal Nous. But, on the other hand, how are we to reconcile such an accommodation with Aristotle��s principle, that the Supreme Intelligence can think nothing but itself? Simply by generalising from the same master��s doctrine that the human Nous is identical with the ideas which it contemplates. Thought and its object are everywhere one. Thus, according to Plotinus, the absolute Nous embraces the totality of archetypes or forms which we see reflected and embodied in the material universe. In thinking them, it thinks itself,304 not passing from one to the other as in discursive reasoning, nor bringing them into existence by the act of thought, but apprehending them as simultaneously present realities.