ONE:Grenville rose and defended the Stamp Act. He denied that the right of taxation depended on representation. He complained justly, that when he proposed to tax America, there was little opposition in that House. He contended that protection and obedience were reciprocal, and he exposed the fallacy of Pitt's distinction between taxes and duties. There was much justice in these remarks. The words of Grenville, so pointedly directed against him, immediately called up Pitt again. He had spoken; it was contrary to all rule, but the lion of Parliament broke recklessly through the meshes of its regulations, and when he was called to order the members supported him by cries of "Go on! go on!" He went on, severely castigating Grenville for complaining of the liberty of speech in that House; and dropping in his indignation the terms of courtesy towards the late Minister of "honourable" or "right honourable," said simply"Sir, the gentleman tells us that America is obstinateAmerica is almost in open rebellion. Sir, I rejoice that America has resisted. Three millions of people so dead to all the feelings of liberty as voluntarily to submit to be slaves, would have been fit instruments to make slaves of all the rest." He then exposed the cases quoted by Grenville to show that taxation in this country had been imposed without representation, showing that these very instances led to immediate representation. "I would have cited them," he continued, "to show that even under arbitrary reigns Parliaments were ashamed of taxing a people without their consent. The gentleman asks when the Americans were emancipated? But I desire to know when they were made slaves?" He then touched on the true sources of benefit from our colonies, the profits of their trade. He estimated the profits derived from the American commerce at two millions sterling, adding triumphantly, "This is the fund that carried us victoriously through the late war. This is the price America pays us for protection." He then alluded to the comparative strength of the two countries. "I know the valour," he said, "of your troops. I know the skill of your officers. In a good cause, on a sound bottom, the force of this country can crush America to atoms. But in such a cause as this your success would be hazardous. America, if she fell, would fall like the strong man. She would embrace the pillars of the state, and pull down the constitution along with her."An energy continually advancing through successive gradations, and diminishing as it advancessuch, as we have seen, is the conception of existence offered by Plotinus. We have seen, also, how to explain the genesis of one principle from another without the aid of supernatural volition or of mechanical causation, he is compelled to press into the service every sort of relationship by which two objects can be connected, and to invest it with a dynamical significance which only the phenomena of matter and motion can possess. But what he chiefly relies on for guidance in this tortuous labyrinth of timeless evolution, is the old Greek principle that contraries are generated from one another. And with him, as with the earlier thinkers, all contraries reduce themselves, in the last analysis, to the four great antitheses of the One and the Many, Being and not-Being, the Same and the Other, Rest and Motion. It matters nothing that he should have followed Plato to the extent of co-ordinating five of these terms as supreme archetypal Ideas, immediately resulting from the self-consciousness of Nous, and themselves producing all other forms of existence. They are used, quite independently of that derivation, to explain the connexion of the various323 creative principles with one another. Nous is deduced from its first cause as Being from not-Being, as the Many from the One, as Difference from Identity, and as Motion from Rest.474 To explain the generation of Soul from Nous is a more difficult problem. The One had originally been defined as the antithetical cause of Nous, and therefore the latter could easily be accounted for by simply reversing the analytical process; whereas Nous had not been defined as the cause of Soul, but as the model whence her creative Ideas are derived. Soul, in fact, is not opposed to anything; she is the connecting link between sense and spirit. In this strait, Plotinus seems to think that the antithesis between Rest and Motion is the best fitted to express the nature of her descent from the higher principle; and on one occasion he illustrates the relation of his three divine substances to one another by the famous figure of a central point representing the One, a fixed circle round that point representing the Nous, and outside that, again, a revolving circle representing the Soul.475 Still, the different parts of the system are very awkwardly pieced together at this juncture; for the creative energy of the Nous has already been invoked to account for the Ideas or partial intelligences into which it spontaneously divides; and one does not understand how it can be simultaneously applied to the production of something that is not an Idea at all.
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