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THREE:But Harley and St. John had deprived the nation of its triumph, and left the way open to fresh insults and humiliations. No sooner did Villars see the English forces withdrawn from the Allies, than he seized the opportunity to snatch fresh advantages for France, and thus make all their demands on the Allies certain. He crossed the Scheldt on the 24th of July, and, with an overwhelming force, attacked the Earl of Albemarle, who commanded a division of the Allied army at Denain. Eugene, who, from the reduction of Quesnoy, had proceeded to lay siege to Landrey, instantly hastened to the support of Albemarle; but, to his grief, found himself, when in sight of him, cut off from rendering him any assistance by the breaking down of the bridge over the Scheldt; and he had the pain to see Albemarle beaten under his very eyes. Seventeen battalions of Albemarle's force were killed or taken. He himself and all the surviving officers were made prisoners. Five hundred wagons loaded with bread, twelve pieces of brass cannon, a large quantity of ammunition and provisions, horses and baggage, fell into the hands of the French. Villars then marched on to Marchiennes, where the stores of the Allies were deposited, and took it on the 31st of July, the garrison of five thousand being sent to Valenciennes prisoners. He next advanced to Douay, where Eugene would have given him battle, but was forbidden to do so by the States, and thus Douay fell into Villars' hands. Then came the fall of Quesnoy and Bouchain, which had cost Marlborough and Eugene so much to win.Again, on the practical side, by combining Plato with Aristotle and both with Stoicism, Plotinus contrives to eliminate what is most valuable in each. If, in the Republic, the Good was placed above all existence, this was only that we might transform existence into its image. If Aristotle placed the theoretical above the ethical virtues, he assigned no limits but those of observation and reasoning to the energising of theoretic power. If the Stoics rested morality on the absolute isolation of the human will, they deduced from this principle not only the inwardness of virtue, but also the individualisation of duty, the obligation of beneficence, and the forgiveness of sin. But with Plotinus, Reason has no true object of contemplation outside its own abstract ideas, and the self-realisation of Stoicism means a barren consciousness of personal identity, from which every variety of interest and sympathy is excluded: it is not an expansion of our own338 soul into coincidence with the absolute All, but a concentration of both into a single point, a flight of the alone to the alone;503 and only in this utter solitude does he suppose that the Platonic Good is finally and wholly possessed.