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TWO:The last-named thinker would, no doubt, repudiate the title of pantheist; and it is certain that, under his treatment, pantheism has reverted, by a curious sort of atavism, to something much more nearly resembling the original doctrine of the Neo-Platonic school. Mr. Spencer tells us that the world is the manifestation of an unknowable Power. Plotinus said nearly the same, although not in such absolutely self-contradictory terms.524 Mr. Spencer constantly assumes, by speaking of354 it in the singular number, that the creative Power of which we know nothing is one; having, apparently, convinced himself of its unity by two methods of reasoning. First, he identifies the transcendent cause of phenomena with the absolute, which is involved in our consciousness of relation; leaving it to be inferred that as relativity implies plurality, absoluteness must imply unity. And, secondly, from the mutual convertibility of the physical forces, he infers the unity of that which underlies force. Plotinus also arrives at the same result by two lines of argument, one �� posteriori, and derived from the unity pervading all Nature; the other �� priori, and derived from the fancied dependence of the Many on the One. Even in his use of the predicate Unknowable without a subject, Mr. Spencer has been anticipated by Damascius, one of the last Neo-Platonists, who speaks of the supreme principle as τ? ?γνωστον.525 And the same philosopher anticipates the late Father Dalgairns in suggesting the very pertinent question, how, if we know nothing about the Unknowable, we know that it is unknowable."Oh yes, it has been destroyed already a couple of times, but we shall teach them a lesson! Why did not the Belgians allow us to pass through their country? What can their little army do against us? As soon as a sufficient number have crossed we shall go for these forts, then on to Brussels, and within a fortnight we shall be in Paris. Li��ge we have taken already."