THE

PHILOSOPHY

PLOTINOS

OF

NEW

THEOSOPHICAL
244

YORK

PUBLISHING
LENOX

AVENUE.

Co.

Entered

according

to

Act

DUNLAP

In

the

Office

of

of

Congress,

PRINTING

the

Librarian

in

the

year

1896,

by

the

COMPANY,

of

Congress

at

Washington,

D.

C.

PLOTINOS.

OF

PHILOSOPHY

THE

INDEX,

Page
PLATONISM

I.

Chapter

..."

1.

Plato's

2.

The

Archetypal

3.

The

World

6. The

Human

2.

The

3. The
4. The

3
3

Soul

6
6

Aristotle

and

Deity
Psychology

7
7
8

.-

Ethics

STOICISM

1.

Plato, Aristotle, and

2.

The

3.

Cosmology

4.

Ethics

the

Stoics

Dialectic

Aristotelian

9
10

ii

EMANATIONISM

IV.

Chapter

ARISTOTELIANISM

III.

Chapter

of Ideas

Rank

II.

Plato

of Ideas

World

of Matter

Universe

1.

Realms

Three

4. The
5. The

Chapter

1.

The

Date

2.

Relation

of

12

Christianity

to

3. Difference
4. Hermetic

12

Hermes

from

12

Platonism

14

Conceptions

14

5. Cosmology
6. Ethics

14

7. Spiritual Destiny

15

AMMONIUS

V.

Chapter

THEIR
1.

Ammonius

2.

Plotinos

3.

Relation

4.

The

SAKKAS,

RELATION

TO

VI.

AND

PLOTINOS,
CHRISTIANITY

17

Sakkas

17
17

Christianity
Recognition of the Authority

5. Relation

Chapter

15

18

to

to

MIKROKOSM

1.

The

2.

Mikrokosm

3.

Psychology
Cosmological

of Plato

20

Philosophy

Greek

AND

Contemplative

20

MAKROKOSM

22

Life
r

y.

_v
.

4.

22

22
.r/v1r.'.
23
ttS"f^ftttW-JiiU
M
.

'

Import

of

Psychology

146280

24

INDEX.

Page
Chanter
1.

2.

3.
4.

5.

6.
7.

VII.
THE
FIRST
GOD
THE
REALM,
and the Many
The One
The God
Above
Cognisability
The Nomenclative
Symbol for the Divinity
The God
is the First Cause
The
God's
Necessity to Love
of Begetting
Manner
and
Relation of Cause
World

THE

Chapter VIII.

SECOND

GOD,

REALM,

26
26
26
27
27
27
28
28

COSMIC

MIND
1.
2.

Chapter
1.

2.

30

Saturn, the Cognisable Deity

Identity of Being and Thought

THE

IX.

THIRD

REALM,

Trinity : Over-God,
Co-equality of Souls

The

Saturn,

30
30

THE

SOUL

32

and

Zeus-Rhea

32

33

World-Soul
Over-Soul
Transcendent
The
4.
and
Over-Soul
5. Inter-relation of
3. The

Chapter
1.
2.

FOURTH

THE

X.

33
34

Souls

34

REASON

REALM,

Mind
Individual
World-Souls
Other

36

SENSE
FIFTH
THE
REALM,
Senses of the Over-Soul
1. The
2.
Unity of Souls in the Fifth Realm
Sense-Realm
3. Human
and Physical Senses
Celestial
4.

Chapter

XI.

5. Senses

Chapter XII.

37
37
37
37

38

of Animals

THE

SIXTH

39

REALM,

VITALITY

Sixth ivealm
of the Over-Soul
Realm
Sixth
The
2.
of Sympathy
Doctrine
3. The
Beautiful
The
4.
Vaticination
5. Astrology and
1.

7. The

1.

39
39
40
40
4i

Will
Daemon

Chapter XIII.

THE

39
39

The

6. Free

36
36

42

SEVENTH

Evil

MATTER....

REALM,
"

43
43

2.

Uncognisability of Matter

44

3.

of Matter
Intelligibility

44

Hi

INDEX.

Page

1.

2.

REINCARNATION

XIV.

Chapter

Need

for

46
Three

Factors

3.
4.

Objection

from

5.

Objection

from

46
Oblivion

47

Suicide

47

ETHICS

XV.

Chapter

2.

46

Justice
The

1.

45

Reincarnation

Virtue

and

48

Vice
of

Philosophy

48
Sin

49

"

3.

The

Path

4.

The

Daemon

5.

Ecstasy

51

6.

Happiness

52

Chapter

XVI.

1.

The

2.

Human

Chapter
1.

Enlightenment

of

of

Conscience

50

AESTHETICS

God,

54

Over-Beautiful

the

"

Beauty

XVII.

Pagan
Monotheism

3.

Augustine's

4.

The

Last

54
54

PLOTINOS

AND

PAGANISM

56

Deities

2.

49

56
56
Debt

Light

to
ot

Plotinos

Greece

56
56

I.

CHAPTER

PLATONISM.

We

felt

the

by

most

cursory

it is

as

is the

"genesis,"

the

eternal

of

unity,

apply fittingly to the

existing
being
Being,

will

"

has

true

"

We

But

knowable

and

the

represented
in

witnessed

matter,

hule,"

"

"

"

apply

must

of

realm

third

which

intelligible world,
being,
reason,

the

alone
"

and

which

istence,"
ex-

three

world

the

of

realms

before

however,
creation

the

"

existence

ed.
form-

was

which,

existence,

of

formless,

the

to

which

that

"

of the

world

cause,

the

; and
we

One

the

be

may

definite

"

the~Father,

world

of

sense-

from

phuetai,"

of

tinction
dis-

Unlimited.

the

fittingly

which

the

of
this

reduce

that

the

on

in which
it becomes
that
(matter),
world),
which
it is copied
God,
world).
(the intelligible
the
it grows,"
the
the
whence
hothen
reason,

(the

that

and

in

categories

contrary,
"

recognizes

thus

becomes

thing

and

existed
having
distinguished
as
world.
of the phenomenal

be

formation
Plato

the

on

reach

thus

only

or

such,

as

Ousia."

Logos,

on,

chaotic

odorless,

can

Ontos

Manifold,

The

their

of
"

world.

phenomenal
Unity

philosophy
none

ousia,

to

Limited

which

Becoming

of

process

the

these

fitting description

united

mixture,

lem
prob-

of

Which

finite

further
the

are

both

their

"

any

was

terms,

conceptions

truth

their

to

proceeded

He

these

so

is

attributed

he, be

is one,

; but

Being,

wholly.

Plato

its Pythagorean
of

Earlier

The

inasmuch

Greek

question

this

to

that

the

reveals

qualities.

its

can

and

noeton."

to

object

every

in

distinction?

answers

"

sense-world

for

which

that

aistheton,"

"to

knowable,"

manifold

world.

both

number,

"

Many

the

"becoming,"
to

is

and

satisfied

phenomenal

Many

the

thought

not,

contrary,

the

of

various

conclusions

As

examination

yet
fundamental

most

could

"

object,

an

given

had

the

One

of the

the

senses,

realms

great

two

"sensible"

understood,

be

can

into

existence

divides

which

philosophy.

Greek

of

sketch
Plato

his.
preceded
in our
nary
prelimi-

Plato

with

immediately

which

that

system

which

philosophy

of

systems

his

in

united

Plato

"

begin

therefore

may

be

the

in

valuable

was

Realms.

Three

Plato's

i.

thus,
must
"

the
not

"

to

is the

; matter
"

ho

En
world

fail

noeton."

"

gignetai
analyze
The

and

this

phrase

the

nurse,

of

God

intelligible
given

above,

comitant
con-

of

gignomenon,"

to

offspring

is the
to

mother

and

the

Matter.

world,
"that

this
from

The

Philosophy of Plotinos.

"

which
it is copied
implies that somebody
copies something :
that the Deity copies the Ideas or archetypes. There
is then,
the intelligibleworld
above
still
of exa
higher realm
istence,
proper
the Deity : which, in the Pythagorean
duced
terminology adwould
be the Mind, the
above
the
Nous,"
principle or
"

"

"

aition," of the phenomenal

world.
four realms of existence : the Deity, the world
of Ideas, the world
of Sense, and
Matter.
But as the latter
realm has ceased
the
exist
since
to
creation of the phenomenal
world
three realms
as
of existence, which
such, there remain
sometimes
referred to as the Platonic Trinity :
are
Nous"
or
the Deity, the intelligible
world
of Ideas, and
the Sense-world
the
How
loose and
sensible," to aisthetikon."
inaccurate
such an appellation is,is clear from the fact that Plato himself did
not
recognize it. The
Sense-world, the supposititious third
member
of the Trinity, is the only-begotten Son, "Huios
monothe
the
of
Eikon
aidion
tou
Deity,
genes
Theou," "Zoon
kai noeton," it is a
second
future
before its genesis.
God,
created
and
after it ; a
blessed deity."
As
the world
of Ideas
Zoon
is a
aidion kai noeton,". an
eternal and intelligible
of Sense is a
organism," so the world
Zoon
ennoun," an
reasonable
intelligible
organism," a
living
being, the creating principleof "Nous," Reason, having reduced
the chaotic, necessary,
and
to
alogos," irrational Matter
an
of
the
world
of
Ideas.
image
Thus
of the One
the problem
and
the Many
was
apparently
solved : every
object being One, in view of its similarityto the
Idea according to which, as a pattern, it has been created ; and
had
been
which
the
Manifold, in view of the formless matter
condition
of its origination.
cause

We

'

"

have

thus

"

"

"

"

"

"

"

"

"

"

"

"

"

"

"

"

"

The

Archetypal World of Ideas. In explaining what Plato

of Ideas, we
meant
notice the fact that he
must
by his World
the
and
identification
of
of Parmenides.
Being
Thought
accepts
As a consequence,
his
the
world
of true
is
intelligibleworld
it participates
existence, and everything exists only inasmuch
as
in this existence.
An
Idea is that which
horse
makes
a
a
horse,
and a tree a tree ; in short it is a general notion, an
universal, a
which
abides unchanged amidst all the changes
species or genus,
it applies. Hence
the world
of the individuals to which
of Ideas
is
in the supercelestialplace,"
En
yond
topo huperouranio," beall change, far beyond
this world, separate from
the objects
participating in it. The Ideas are archetypes, "paradigms"
Ideas
quality and every
Paradeigmata," of every
thing, many
and the same
at times
being present in one
thing, as "just" and
These
Ideas are
man."
tall in a
co-ordinate, being distinct
the highest
also
rank hierarchicallyfrom
entities,although they
to the lowest
species,as they are the existence,being, aim
genus
and
end
under
them.
Yet
of everything subsumed
they are
passive thoughts, and are without energy
only objects
; they are
the world.
of contemplation, far from
2.

"

"

"

"

"

"

"

"

"

Platonism.

"

"

One
of Matter." It the Intelligible
world, the
is
nonexis real existence, it follows that Matter, the
Many,"
istence.
It is therefore absurd to call Plato's philosophical system
the
has
dualism.
only
Hule,"
indeterminate,
a
Matter,
ative
negbe apprehended
predicates,it lacks form and quality,and cannot
It can
wardness,
only be space, the form of outby the senses.
It
is
and unordered
an
that is,coexistence
sequence.
be impressed upon
it. It
to
form waiting for a content
empty
sity,
necesis nothing, an abstraction from reality; yet it is absolute
able
the divine power,
to
and though not able to oppose
yet
its works.
mar
World

3. The

"

"

beautiful world *
Universe.
The Sense- world is the most
possible,being framed according to the most
perfectof patterns,5
in
and
He
the
best
was
a
cause.
good ;
good being no
by
but
in relation to anything ever
resides,
being without this
envy
like himself as possible."We
he wished
as
everything to become
that the Sense-world
an
was
intelligible
organism," "Zoon
saw
acteristic
ennoun."
It is consequently able to think: and this is the charof mind, and mind
exists in a soul, and
soul in a
a
should not rule the elder,and mind rules
body. As the younger
the body, the mind
older than the body of the
of the world was
is therefore a living being, with a rational
world.
The
Universe
soul interpenetrating
the
its body.
It regulates and harmonizes
bodies partake of the physical Universe,
world ; for as human
do human
souls proceed from the souls of the Universe.
so
4.

The

"

"

"

The

Universe

thus

is formed

in two
circles with a
ed
inner
circle
is subdividcommon
planes
into seven
circles moving in directions opposite to that of the
Here
have the fixed stars and the seven
outer
one.
we
planets
with their orbits.
created

centre, in different

5. The Rank
remains
for us

; the

of Ideas.
of Ideas it
Having explained the nature
All
to describe the rank and dignity they occupy.
world." an "intelligible
together they form an "intelligible
place"
an
"intelligible
organism," "Kosmos
noetos," a "Topos noetos,"
of a thing is not
Zoon
noeton."
The cause
the condition
of
a
its existence, but its purpose
and
the
ultimate
of
;
purpose
poses
puris the ruler of all other
Ideas,
basileus," the king of
Plato combined
here
the Mind
of
heaven,
Dophia, Zeus."
Anaxagoras, and the Good
/-vgathon," of the Megareans and
into an
Sokrates
somewhat
Epekeina tes Ousias," a
beyond
existence" an existence beyond all Being, the Ideas partaking of
ousia."
This Being is both Mind
and
Being,
Good
: a
con)
scious good Being, the Idea, the absolute Unity excluding all,
Manifoldness, a glorious fulfilment of the Eleatic dreams.
Such :
the
him
in
of
lifts
a
conception
Deity
tence,
a
separate realm of exisabove all other Ideas soever.
"

"

"

"

"

"

"

That

this was
Plato's conception has been much
doubted.
He,
Creator, has been identified with the Idea of the Good, as
both are
called by Plato
the best of the intelligible
and
nally
eterexisting beings." He is himself the pattern he copies in

the

"

The

Philosophy of Plotinos.

The
the creation, since he is said to copy
eternal pattern.
an
telligible
world
is therefore called a
sensible God," an
image of the inand an
image of the eternal gods." Zeller thinks
tence
the ideas cannot
depend on God without affectingtheir self-exisbe dependent on the ideas, for the same
son,
reacannot
; God
and both cannot
be co-ordinate
without creating a dualism
Plato knows
nothing of. Consequently, God and the Idea of
culties
diffithe Good
identical. This view of Zeller's creates
more
are
than it explains ; for it does not account
for the language
it the Idea of
quoted above, and it permits us to ask, why was
itself the
the Good
other
which
took
Idea
and not some
upon
office of a Creator ? Why
do not several Ideas create
separate
universes?
ly
And
besides, a Creator such as we have described is absoluteneeded by Plato in his Physics. The Ideas are true existence,
shall
How
and Matter
is non-existence
separate.
; and both are
it a rational
the rational principleinfuse itselfinto matter
to make
contemplates the Idea, genorganism, unless the God who
erates
nates
incarin
and
to
them
so
speak,
himself,
thus,
a
as
poet
to
them ? For Plato has no
principleof Emanationism
"

"

"

assist him, as had Aristotle.

verse
that the Soul of the UniSoul." We
have seen
6. The Human
Yet
other
have
accounts
the
human
souls.
we
began
compounded
of their creation, which
set forth that the Creator
he had compounded
vessel in which
human
souls in the same
the Soul of the Universe, the difference being that the elements
after creating them, the Creator
signed
asused were
less pure
; and
World-Soul
the
Thus
to each Soul its appropriate star.
soul are
and each human
sisters,and not related to each other
and daughter.
mother
ten
Each soul is composed of three parts. The firstis reason,
of "
logistikon," which has its seat in the head, and is the organ
the
called
virtue
is
Its
moderate
regulation
wisdom,)
knowledge.
The
second
the opposite of this virtue is the vice, foolishness.
is the
part of the soul attends to all bodily wants, and its name
its
and
has
of
It
is
the
perception,
Epithumetikon."
organ
soul
of
the
To
this
in the abdomen
seat
(the solar plexus).
part
of intuitive and
has added, in the liver,an
presenGod
organ
of
this
exercise
The
moderate
timentative
part of
knowledge.
and
its opthe
virtue
the soul is
Sophrosune," self-control,
as

"

"

"

vice
Akolasia," intemperance. Lastly, we\
\
the courageous
have the third part of the soul, "to Thumoeides"
the
presumably
secondary deities,
part of the soul, prepared by
moderate
cise
exerof whose
the World-Soul, and this is the organ
as
opposed to the vice
is the virtue
Andria," courage,

'positehabits

"

is the

"

The
fourth
virtue, Dikaiosune," justice,
Deilia," cowardice.
it
three virtues,and when
the above
is the right relation between
towards
Hosiotes," holiness or
is exercised
God, it becomes
it
is
man's
end
resemble
to
God, who is absolutely
piety, since
health
and
the
order and
good. This is happiness. Virtue is
harmony of the soul, and should therefore be followed irrespec"

"

"

Platonism.

tive

of

than

to

is

just

incarnation

next

soul
that

in

persisted
of

chose

Pleasure

is

is

If

from

and

itself

ways,

the

be

If
in

the

worse

demands

soul

the

of

good

antithetically

The

of

wise

exists

soul

all

erred,

man

woman

incarnation

if

the

would

several

be

incarnations
become

soon

forms

nently
perma-

reincarnating.
:

are

of

God

patent.

through

for

would

is

all.

body
next

it

soul

souls

soul

the

necessity

of

is

injustice

transmigrates

the

howeyer

necessarily

not

be

philosophy,
the

health
in

evil

to

cannot

it

justice.

its

of

study

life

life;

would

animal.

an

the

freed

Pleasure

this
this

inexorable

to

do

philosophy

injustice

earth,

on

after

and

to

man.

consequently

according
his

life

for

This

another.

entire

single

before

both

from

the

of

in

Yet,

it

suffer

rationality

sanctions

or

consequences

it

may

indeed

be
in

pleasurable
opposed

to

all

true

evil

eration
mod-

themselves.

insight.

CHAPTER

II.

ARISTOTELIANISM.

Plato

i.

will

be

all

the

his

were

agreed

mother

"

Matter

ho.w

With

En

or

Matter,
Plato

to

With

Plato,

participated
With

in

the

things

are

only

These

universals

Matter,
united

Reality

invariable

which

results

reality,
the

moved,

cal, having
to

moves

We

union

passive.

of

all the

for

every
a

of

of

the

haunted

by,

Reality
becomes

and

which

is thus
essence,

"

and

which
and

all

the
the

real.
in

They
form.

energeia,"
and

larize
particu-

aim

purposive

the

"

appearance

only
of

essence

what

it
is

the

the

the

restated

phenomena

might
the

be

realisation

that

recurring

of

velopment,
de-

lem
prob-

philosophy
being,

exist

of

was

terms.

new

;
to

in

principles.
is

ever

in

to

through

moved

Greek

which

Many,

solution

ranging

Aristotle

to

solved

finally

Plato

and

moving
original

tion,
mo-

existence.

impressed

were

activity,

of

real

satisfactory
Ideas

magnet

reason

is

In
the

teleologi-

is

the

as

which

the

mover

very

statue

shape.
and

reality

moves,

is

why

the
is

he

matter

This

the

the

the

is the

closely

so

as

and

all

it

which

are

principle.

substance,"
bronze

which

of

here

which

One

them.

third

Thus

teleological

creation,

conception

immanence

denied

matter,

distinguish

to

change
principle
have

with

einai

aim

question

we

octaves

This

the

of

may

or

as

perceptible

the

unanswered

Matter

"

union

and

steel.

that

objectively

energy,

or

both

we

have

Plato's

is
the

end

the

Form,

from

active
an

now

and

therefore,

the

and

in

World

the

energy,

themselves

results

from

"

species,

monism

from

apart
was

according
a

things.

potentiality,

or

that

their

all

the

realise
into

as

which."

dualism.

above

them

of

than
as

self-existent,

in

undeveloped

real

moie

ground

principle,

"out

described

existence

participated

themselves

ference
dif-

they
separate.
vo'id, "in which"

hou,"

interpreted

were

all objective

of

Ex

transcendent

were

the

incomplete,

"

be

be

They

essence

is

may

may

Ideas

which
the

system

Here

emptiness,

is much

Aristotle,

them.

Aristotle,

it

and

feminine

world.

possibility,

former's

the

with

contact

the

cause,

the

Matter

and

latter's

the

though

even

Aristotle

indeterminate,

was

of

Aristotle

to

of

points

Matter

nurse

power

the

his

is non-existence,

according

understand

to

concomitant

"

dunamis

notice

that

the

Plato,

order

Master.

great

and

In

"

to

from

Plurality, the

With
"

Aristotle.

advantageous

Both
of

and

"

"

essence.

"

To

ousia,"
ti

en

The

A ristotelianism.

inert.

"

becoming

"

of Plato

has

"

become

the living development

as
soon
as
a
teleologicalview of it is taken.
This
in the Sense-world
self-realization of essence
is called an
entelechy, Entelechia," which takes place under four principles,
The first two
of these principles
Matter, Form, End and Cause.
refer tp things related to each other ; and the latter to individual
mere,

"

"

things.
The

ask for the origin of the motion

we
Deity. When
of
the moving
it is answered
that this must
principles,
again be a
make
into
moving principle. As, however, we cannot
a
regress
the infinite,we
to
come
some
musr
moved,
prime Mover, himself unthat excludes
all passivity and potentiality,and is pure
This
is without
activity and energy.
Matter,
aneu
hules,"
in
eternal
its
motion, simple, continuous, without
actus,
purus
2.

"

"

the source
the limitation of space.
Thus
of movement
is found
outside of the substances
moved.
It cannot
cause
cause
motion, beend
aimed
is
instance
of
this
at
an
and
the
every
process,
the
of
the world is its final end,
prime Mover
best, the efficient
All realitylies between
Matter and the prime Mover
after
cause.
which
strives
and
which
desires.
The
everything
everything
Mover
all
is One, devoid of
prime
multiplicity:therefore immortal,
it is the
desiring nothing, desired of all. On this account
pure,
end
of scientific cognition ; and because
and
eternal,
eternally
desired of all,no
and
unification between
God
his world
yond
beeternal desire is possible. The
divine Mind
thinks of itself
eternally: in it thinker and thought are
eternally one, and at
of something else it would
rest ; ^f it thought of creation or
not
be at rest.
Human
speculationor contemplation of pure thought
is the most
divine occupation possible to man,
re-discovering
in blissful rest.
God
Thus
God
is the end of human
plation,
contemof
thought
thought.
The
Idea of Ideas ; according
an
Deity, according to Plato, was
ity,
of all realto Aristotle,it was
a self-contained
prime Mover
transcendent
his world.
And
this world
above
lay between
himself and Matter, opposed to him, because
excluded
from him.
The
that of
of the Deity of Aristotle is the same
name
as
claims
these
The
The
Mind.
and
Aristotle
take
to
Good,
Plato,
from
Plato but from
names
not
Deity
Anaxagoras, from whose
Plato has also borrowed
Yet it
the name
of his Idea of Ideas.
is true that the Deity of Aristotle is nearer
to that of Anaxagoras
than that of Plato ; for the former
the all-includingend
one
was
in allreality.
of all the "Logoi" of things, the principle of motion

The Psychology.The
psychology of Aristotle is radically
is a mikrokosm
different from
that of Plato.
Man
; his soul
theless,
unites all the faculties of other orders of living beings. Neversoul may
the human
be divided into two parts: that which
pre-existsand survives the body, and that which dies with it. The
in general. It is the faculty
former
is called
Nous," reason,
which
excels
all
man
by
living beings. The latter is subdivided
into five
Each
souls
ists
exor
planes of consciousness.
organ
in view of some
end, which is an activity: so the body ex3.

"

"

"

"

The

ists

soul.

the

for

The

"

"

central

"

dunamis

hand

parts

two

"

is

"

active

the

alone

is represented

"

no

place

since

God,

rapt

in

sphere

direct

himself

consider

will
4.

only one,
elements,

as

have

seven.

The

Ethics.

As

"

Ethics

we

in

Plato's
in

finds

and

this

Aristotle's

his

as

here
; he

adds

without

we

this
and

subordinate

have

the

two

only
stituent
conaddition, we
six

in

and

logy
psycho-

with

agree

with

empiricist
them

to

"

God
In

take

we

one,

true

son
rea-

Nous

and

seven

connected

the

"

psychology

Ethics

intimately

five virtues

soul

cosmology

of

other

active

Universe.

to

body

system

be

philosophies,

found

Aristotle's

as

to

be

the

on

cosmology

of

the

ed
divid-

passive

active

Aristotle's

the

is however

account

other

man

little

saw

Aristotle

will

counting

or

little does

so

agree,

Plato's

then

be

; the

The

motive
loco-

self-activity.

inconsistent.
cosmology
So far, then, the human
soul is composed
of
If however
souls
planes of consciousness.
or
lowest

"

may

forms

unification

transcended

must

we

in

although

such

up

receives

or

With

and

reason

forms
generates
eternal
existence.

divine,
for

active

and

between

possess.

desire,
faculty,

"

energeia

as

found

and

rasa

substantial

has

its highest

passive

similating
as-

centre

not

and

human

"

and

common

do

appetitive,"

memory,

distinctively

tabula

"

"

difference
a

former

sensitive,"

include

the

have

in

possesses

vegetable

The

latter
the

man

"

the

"

souls

souls.

the

"

the

souls,
itself, the

reason

"

; which

which

into
"

share

men
"

heart

"

plants

is that

the

organ,

animals,
The

animals

and

plants

and

reproductive

or

Plotinos.

of

lowest

two

animals

with

common

Philosophy

either.
his

; he

other

chology.
psy-

finds

virtues

he

much

regard to his psychology.

in
virtue
he
differs
from
Plato
the mean
Besides,
making
a
whereas
his
Master
had
of
between
two
only known
extremes,
of
its contradictory
vice.
end
virtue
and
The. teleological
a
which
Aristotle
is happiness,
action
eudaimonia,"
assumes
"

the

habit

mean

his
to

define

various
with

virtues
what

its

its powers,
the
dianoetic
he

and
will

neglect?

to

natural

and

virtues

of
as

be

being

; but

He

are.

every

man's
the

define

is

the

here

these

But

we

quality
have

all-important

it

He
he

vides
di-

forgets

only

rational

characteristic

highest.

deduce

to

self-evident.

of which
truth-conception,
of intelligible principles
grasp

good

of

pretends
as

of

immediate
The

it

assumes

dianoetic

the

He

activity.

human

finally
; but
into dianoetic

gradations

highest.

that

of

experience

from

out
points
the
Nous,"
"

reaches

is

already
virtues.

the

development
his

reason,

remarked

CHAPTER

III.

STOICISM.

Stoics

the

that

of

the

it

as

with

for

ready-made
Sokrates,
and

looking

with

the

its treats

of

is divided

then

is

Doing

errors.

categories,
"

orthos

they
"

Logos
rasa"

at

essence

images

the
Final
and

of

product
Cause,
of

of

which
"

pure

of

are

Energeia,"

Platonic

best

of

of

only

or

reason,"

logical
mind

from

or

Nous

but

Aristotle

Efficient

"; they

do

only

real

the
was

Cause

principles, the
They

tal
men-

is

nothing

is nothing

telian
Aristo-

these

with

two

sity.
neces-

being

Ideas

that

avoid

Aristotle's

reality

inseparable.
"

of

which

Form,

business
to

right

assent,

us

Logic

how

the

cause
be-

conceived

; its

"

truth,

shows

Reality

product

from

Logic,

four

first

abstraction

or

This

space.

named

proper

sensation,

instead

; the

the

ence
prefer-

they borrow

teaching

compelling

from

principles, Matter,

now

ones,

of

reflection

matter

four

is

passive

anything

the

Thus,

occupying

of

quality

all

impressions.

or

corporeal

except

but

criterion

quality

have

we

man.

which

this

is already

Dialectic

Ethics,

to

originates
first.

of

wise

"explicit" "Prophorikos."

and

with

the

Knowledge
"tabula

Rhetoric

followers

by

is

which

reason,

and

reach

It

changes.

Logos,"

away

almost

Herakleitos.

philosophy

Dialectic

Their

"

secondary

only

however

Dialectic

reasoning.

following

into

theoretic

characterized

being

Dialectic.

"

in

were

in

virtuous

the

movement

combine

to

themselves

of

tics
Peripate-

the

from

Physics

or

former

Epicureans

their

pattern

the

"Endiathetos"

"implicit"

as

as

of

abstract

over

Aristotelian

Aristotle

the

sics."
"Phy-

Plato
all

life, than

practical

considered

centuries,

Ethics

for
The

2.

on

several

for

him

and

Stoics

their

and

theirs

Epicureans,

borrow

to

they

beginners

the

were

lasted

Ethics

in

interest

this

or

Aristotle,

from

the

the

preferred

They

discussions.

In

Ethics,

in

interested

nized
recog-

either

for

the

Aristotle

glance

remained
and

Besides,

before.

given

was

It

and

called

comprehensive

cendence
trans-

while

than

age

Plato,

the

things

Deity,
that

so

Stoics

later

Stoics

the

in

the

ended.

was

immanence

world,

to

latter's

Academicians,

and

more

belong

the

work

constructive

the

Dialectics,"

Stoics

the

Aristotle,

what

"

Theology

Yet

in

immanent

denied

Aristotle's

of

transcendence

the

to

was

Aristotle

their

beyond

Aristotle

What

"

Aristotle.

to

Ideas

only

his

called

Stoics.

the

were

denied

Stoics

and

Aristotle

Plato,

1.

and
active

not

know

know
of

The

io

"

conscious
with
"

Philosophyof Plotinos.

"

principle Reason
the universe, just as

"

or

the

Logos

"

connected
arably
insepsoul or
Reason
This cosmical
force,
"

human

"

"

is united to the human

Logos
body.
moving, active,moulding, reasonable, is
Reason,"
Logos,"
and is the Deity. This form-principle is called
Logos," Soul,
ether, nature, Zeus, and fire not destructive,but constructive.
Being constructive this divine fire is the womb
and grave
of all
things, containing the rational germs
spermatic reasons,"
soul is of like
logoi spermatikoi," of all things. The human
character with the World-Soul, and the breathing-in of the cool
air of the atmosphere assists its generation and preservation.
The
human
soul however, seems
to be composed
of different
the logical powers,"
elements, the governing force, is
to
logistikon," seated in the breast,the generative function, speech
This
make
and the five senses.
would
eight component
parts,
the crudeness
of which classification is apparent at first sight.
Although the Stoics recognised only two principles,the passive
God
He. apoios ousia," and the active, The
matter,"
in which
Ho
reason
Theos,"
exists,"yet on the other hand
the divine soul is represented as
of
being composed
Hexis,
and
Nous."
phusis, psuche," habit," nature," soul,"
finally
or

"

"

"

"

"

"

"

"

"

"

"

"

In

"

"

"

this

we

may

"

trace

"

"

faint

resemblance

Aristotle's

to

psychology.
formation
of the world then took place by change of the
divine fire into air and water
water
separates into earth,
; which
and
fire. Earth and water
are
water
passive ; the finer air and
fire are active.
Finally at the end of a definite age, all things are
resolved into the divine fire (conflagrative)after which the world
will be once
things as before happening
more
created, the same
This of
without any thing new.
without variation into infinity,
course
destiny
brings into the finite sphericalworld absolute
".
and
"Pronoia
ever
howDestiny
Heimarmene,"
providence,"
that primary causes
so
mained
reonly related to auxiliary causes
seen
foreactions were
in our
free will and desire,whose
own
tality
but not predetermined by providence. As to the immordiffered.
of the soul, Stoic teachers
of
into
the domain
introduced
Ethics.
The
Stoics
The
3.
In
the
first
several
man
was
Ethics
new
place,
conceptions.
considered
only in relation to himself, not in relation to the
is not
To live according to nature
State of Plato or Aristotle.
one's
but
to
the
of
live
according
to
nature
others,
according to
the
Thus
himself.
im
maxneed only know
nature
own
; the sage
exhortation
becomes
to
an
reason
to live harmoniously with
In
the
second
in
absolute sense.
place,
live harmoniously,
an
ofncium ". This does
they introduced the conception of Duty,
not only regulate a natural impulse, as with Aristotle, but has the
it. It suppresses all "affective states,""Pathe."
to suppress
power
fear, trouble, desire and pleasure, as leading only to morbid
The

"

"

"

"

"

"

"

"Apathy
pain and therefore worthless.
states, pleasure and
in conhuman
tradistinction
state
the
is consequently
highest
Apatheia
This
state
from pain.
to the Epicurean freedom

"

"

"

CHAPTER

IV.

EMANATIONISM.

The

1.

with

identity
aubon

been

the

of

of

Hermes

name

his

doctrines

Sokrates

have

must

thoroughly

have

been

his

an

the

That

Sakkas,
several

be

of

Relation

for

as

the

Justin

condemned

have

which

Hermes
also

become

Philo

Logos

at
was

to

so

time

him

were

of

lepios.
Ask-

for

ing
call-

whenever

misunderstood
rather

as

raise

heathen

authorities

Cyril

dria
Alexan-

of
the

even

God,"

second

the

support

to

were

and

; for
"

the

who

Ammon,

ground

who

(2)

only

in

well-known

nothing

or

him

Besides,

the

should

Homer,

be

Ammonius

tian
Chrisa

trine
doc-

Nicaea.

familiar
familiar

considered

and

lived

fragments

quote

be

from

Lactantius

Tertullian.
have

endeavouring

were

little

means

the

they

writings

of

an

good

however,

quotations

That

him

held

for

Plato

instance

or

fact

by

heathen.

(3) praised

If

opinions

own

writers,
among

purpose.

presumption

opposite
their

This

whose

must

in

could

must

refers

Hermes.

to

no

Fathers

theirs,

with

agrees

fit. their

is

He

over

of

living

There

"

have

thePoemandres,

Hermetic

Hermes

works.

and

who

mention

addressed

if these

The

Christian.

doctrine

his
to

Christianity.

in

logues
dia-

Tertullian.

grandson

are

of

disciple

to

Hermes

reputed

Sakkas,

of

writer

by

possible

fragments

Ammonius

times

the

2.

Asklepios,

the

his

Plato.

influence

had

writings

for

Besides,

of

that

his

introduced

Martyr,

one

the

that

so

thought

Josephus,

work.

and

D., is rendered

Hermetic

might
of

A.

him,

Josephus

Hermetic

241

of

works

of

time

the

he

Plato

of

at

assumed

because

one

with

Hermetic

extant
only
complete
136-216, A. D., mentions

between

and

identical

the

and

writings
Justin

God,

that

fame

and

to

first.and

have

as

of
of

verbally

passage

authority
the

Unity

the

the

or

just

Cas-

Hermetica

may

Hermes,

with

of

the

either

his

assume

fame.

of

who

Judaeus,

contemporary

of
end

speaker,

Trismeg-

to

Egyptian

the

at

Philo

early

Hermes

writer

of

gain

to

imbued

doctrine

contains

as

after

impossible

reasons,

those

Hermes

lived

is

century,

several

with

finally,

or,

been

to

second

agreed

He

living

for

which

of

the

suppose

the

introduced

It

in

Hermes

Alexandrian

an

time

uncertainty.

Menard

beginning

the

The

"

traditional

the
L.

and

have

in

is lost

lived

istus

Hermes.

of

Date

with
with

inspired.

writings

the
the

locutions
On

this

of

Philo,

of

the

ground,

he

must

Septuagint.
therefore,

if

Emanationism.

13

do the like by Philo.

is considered
Christian,we must
a
advanced
often
as
proofs of the
which
most
are
passages
O
follows.
Child, send
Thou,
are
as
Christianity of Hermes
of all things. But
God, Father
an
acceptable sacrifice to The
Dia tou Logou
(4)."
add also, O Child, through the Logos
in
Philonic
These
particular; especially the
words
are
every
therefore constitute acquaint"The
ance
God."
They cannot
name
Tat."
of the Trinity.
Again,
with the Christian dogma
?
Son
The
Hermes.
of the regeneration
is the generator
Who
of the God, One
Man, by the will of the God (B)." Here we see
Hermes

The

"

"

"

"

"

man,"
one
Philonism
again, especially in the expression
since the human
be a man
must
which refers to the Logos, who
-That
the
in
the
the
cannot
of
one
man
is
race
Logos.
image
ing
followbecause
of
from the
refer to the human
Jesus is plain
body
before the creexisted
ation
that
this
one
man
we
see
passage
of
the human
iginated
of the world, whereas
body
Jesus only orBut the Father of all
after it.
several thousand
years
Man
and
like unto
the
life
a
light,began
Mind,
being
things,
he
tiful,
beauhe
his
for
loved
child,
own
was
as
himself, whom
very
God
For The
loved his
having the image of the Father.
all
his
creations
delivered
and
this
over
own
(8)."
to
own
form,
?
the
Of the son
of
God
Of whom
sowing, O Father
(7)."
of all things (8) and the Tool of
Thus the Son is the Organism
God's Will (9).
asserted
It has also been
that the following words
constitute a
But The
reference to the Holy Spirit:
Mind, The God, being
masculine-feminine, originating life and light,begat by reason
another
of the Fire and
Mind-Creator, who
being God
Spirit
created
administrators
seven
(10)." This refers to the Logos,
shall see these seven
administrators
and as we
not
the seven
are
the
the
of
of
which
the
world
but
heavens
names
seven
Spirit
is composed.
It is therefore another
for the Logos, and
name
"

"

"

"

"

"

"

"

"

nothing more.
Immediately
Again,
"

the downborne
elements
springs
forth the Word
of The God, to the pure
creation of all Nature,
and
united to the creative Mind, for it was
consubstantial,
was
with
thus
it
We
that
what
above
(Homo-ousios)
see
(")."
of the Trinity is here
appeared to be referred to the third person
the
referred to what
would
be the second ; which is also called
Word
the
mo-ousios
"Howord
spiritual
"consubstantial,"
(12)." Besides,
used by any Christian writer of repute for
not
was
than a century after this,in the days of Athanasius.
sequently,
Conmore
Hermes
have
in the distincused this word
tively
cannot
theological meaning, whereas it agreed with his Philonism,
that all things were
in them.
in God, but not God
But besides showing negatively that Hermes
tian,
not a Chriswas'
show
this positively by noticing the fact that he
we
may
held to doctrines never
countenanced
by Christian authorities
The
t
here
is a metempsychosis
Deity is masculine-feminine
(13),
of souls,regeneration is accomplished by silence,and divination
is aporoved of (14).
from

"

"

"

The

14

Philosophy

of Plotinos.

doctrine differs from

3. Difference from Platonism." Hermetic
in several important particulars.
Platonism
In the first place,we
must
notice the crude anthropomorphism,
the
first
which
and second
by
orders of existence are
likened
to the human
figure. Plato's conception of the Deity was
too
exalted to call it anything but
that
Epekeina tes Ousias,"
which is beyond all Being,"
Over-Existence."
Plato's highest order oi being was
alone Mind,
Nous."
Here
Nous
is predicated of the two
out
highest orders of being, withmaking it clear whether
there is any
difference of degree
between
them.
Hermes
limits the transmigration of souls to human
bodies,
and
the souls from
saves
this shame," of
represents that God
being sent into the bodies of animals.
Plato in his figurative
"

"

"

"

^
"

"

"

way

seemed

to

such

countenance

animal

transmigration.

of the author
Conceptions. In the Emanationism
4. Hermetic
of the Hermetic
writings,the Universe is composed of a number
of spheres of being, each the image of the other next
above
it
The
(1B).
highest sphere of being is The God
(16),the next is
the Logos, the Son of God
(17),and beyond him, there are seven
successive spheres of Being of which
and
all things in heaven
earth are
there
nine spheres of being,
are
(18).Thus,
composed
each proceeding from the other, in the image of its begettor ;
Matter being the outermost
is considered
God
(19). When
apart
the world, the latter,including the Logos, is called the
from
"

Ogdoad

C20).

Psychology is analogical
into four parts (21)
But
:
"

to

the

The

cosmology.
soul

of

man

soul is divided
in
is carried on

this way.
in the reason,
in the
The Mind
Logos," the reason
Death
is
soul, the soul in the spirit,the spirit in the body."
the
the
of
the
from
only
retiring
spirit
physicalbody (22).
the
Hermetic
writer speaks of an
5. Cosmology. Although
besides God, he usually sums
all existence in three
Ogdoad
up
"

"

orders

of

the seven
ing
being, by comprehending
spheres proceedfind
under
Thus
the sofrom the Logos
the title Soul.
we
called Platonic trinity: The God, the World, and the Soul (23).
He
First The God, Second
the World, third the Man
;
says:
of the God
the
but
Man
the World
because
of
because
Man,
in ideas, but
in bodies, some
Of the entities some
indeed are
in
in
but
is
idea
and
but
some
ideas,
energies ;
body
energy
body (24)."
of
The
first principle,The
God, is the beginning and cause
all things (25); his name
is Logos, the God, the beautiful,the
is not in
there is nothing which
good (28). In the Universe
neither magnitude, nor
the God; whence
quality,nor
place, nor
and
Universe
is
the
about
the
God.
He
is
the
Universe
figure
is around
all things.
the God."
The second principle is
God," as contrasted with
God."
He
is the "first-begottenof God," and the "second
(").
the Logos
He is also called
(*)."
also be called
The third principleis Soul, which may
God,"
"

"

"

"

"

"

Emanationism.

though
second
The

in

lower

sense

than

15

in

that

which

it

applied is the

principle(29).

Logos is the archetypal system of ideas C30),and is the

the first principlegenerates, because it is his nature
Creator, whom
he
for
For
has
be
and
because
a
good.
to
passion
good,
the God
live apart from life,so neither can
cannot
just as a man
live without
Life, and as
doing the good. For this is as it were
all things, and to vivify (81)."
motion
of the God, to move
it were
"

in respect
While
the First Principle is the Creator
Second
Principle is the Creator
Principle,the Second
"

to

the

proper

C2)."
The

physical world

is of

the body

course

of the World-Soul

C33)human
soul develops by the experiences it
The
(34)which are limited to
gathers in a series of reincarnations
of
bodies
human
by the guardianship of good spirits. "For
soul from this so great
is this law, to guard a human
The God
disgrace C36) of entering the body of an animal.
the Father
is the Logos, or
Second
Between
the Soul and
the
of
God's
the
will
(36).
mediating element,
Principle,
organ
This is the
tion
prize for souls (37)." And this is the administrathe nature
of the One
of the Universe, dependent from
and
Mind
One.
Than
it
the
of
the
which
pervading
through
nothing
unitive of men
is more
divine and energetic, or
more
to the
Daemon.
This is the Good
Blessed
Gods, of Gods to the men.
the soul which
is fullest of this ; unfortunate
the soul that is void
of this C38)."
Man
hate the body, in order to love himself, the Soul
must
is
Man
attracted to God
C").
by contemplation, as iron to the
C40).Thus, contrariwise,impiety brings its own
ment
punishmagnet
in darkness
and
fire '(41).The
only evil is ignorance of
the Deity C42). And
it is possible to discern him
through all
motely
things by natural knowledge, since everything is his image, re-

6. Ethics.

"

"

"

"

directly (43).
by which the soul reaches its development is the
silent prayer
of
silent contemplation, the
of the
regeneration
later mystics.
from
soul and
Accept rational sacrifices pure
heart intent upon
by
thee, O Unspeakable, Ineffable, Invoked
lies in silence (4B).
silence C44)." Thus
intellectual wisdom
Draw
it will come
and it becomes.
to thyself and
Lay
; wish
of the body and it will be the generation of the
to rest the senses
of the Matter
Deity. Purify thyself from the rational avengers
C46)."The road to be travelled by every soul passes through the
twelve signs of the Zodiac
indeed, but of all
(4T) of the nature
forms."
shaped
is to wrong
Besides silence,the way
to reach God
no
man
(48)
;
But the worship of God
is one
to be evil C48)."
: not
divine.
end
of life is to become
7. Spiritual Destiny. The
For
it is possible, O Child, that the soul be deified,placed in
the body of man,
having beheld the beauty of thy good (M)."
"Knowest
thou not that thou hast been born The God, and Son of
or

The

manner

"

"

"

"

"

"

"

"

16

the

One,

one

but

strife
and

after

the

this

piety

have

to

Transmigration
deification

the

human

body,
is

piety

to

becomes

not

divine;

have

such

striven

known

the

God,

the

(62)."

Mind

humanity

every

and

having

wholly

their

and

soul,

and

the

of

already,

can

to

(")""
must

continuity
hasten

the

those

is

nigh

Thus

the

to

to

One

they

attain
seest,

and

and

how
the

stars

Only

many
we

God

in

there,
deliver

The

must

(M)."

to

how

of

many

to

up

be

is

made
bodies
and

daemons,

accomplish,

they

This

God.

knowledge,

choirs

order,

themselves

become

Child,

such

which

by

means

And

they

who

of

courses

the

and

powers

through,

and

"

Father,

"Thou

Again,

pass

the

only

accomplished.

of

ending

good

divine

is

becoming

and

powers,

souls

of
be

upwards

mount

may

But

daemonhood

man)

no

Plotinos.

(53).

Deity

the

"

from

strife

(but

Gods

are

of

departure

wronged

men

the

kind

of

(51)"

I?

am

is

pious,

the

of

some

also

which

soul,

we

Philosophy

The

that

we

CHAPTER

TO

Sakkas.

Ammonius

1.

Ammonius

Theodoret,

Sakkas,

of

he

the

was

and
occupation
Christianity,

his

The

"

founder

of

son

of

TION
RELA-

Christian

himself

devoted
he

Neo-Platonism

According

labourer.

as

THEIR

CHRISTIANITY.

Alexandria.

became

and

AND

PLOTINOS,

SAKKAS,

AMMONIUS

V.

could

not

to

Porphyry

Soon

of
parents
however

to

philosophy.
of

approve

was

and

humble
he

cumstances
cir-

changed
He

doned
aban-

Christian

tility
hos-

in life, he
Later
speculations.
taught philosophy
with
teaching
orally, and
great
demanding
success,
a
from
his students
to
promise
keep his doctrines
secret.
Among
his students
the two
Herennius
and
Plotinos.
Origens,
were
We
of his doctrines
that he discovered
the agreement
only know
of
Aristotle
with
Plato, a remark
supported
by a statement
of his
doctrines
said that he felt himself
by his disciple Plotinos, who
bound
after the
heathen
by his promise
no
more
and
Origen

science

to

Herennius
and

body,

theirs.

"

always

of

place

and

birth

would
that
in

Lycopolis,

he

of his

greatness

Ezetoun,"
him, he never
broke

wisdom

that

East.

the

himself
forced

mutual

determined

of

in

campaign

is the

left his

Feeling
he

that

to

the

been

his

man

for

side

until

had
to

the

the

army

East

to

but

Persia

Gordian

when

of

the

time

now

to

bind

and
this
which
army

he

Ammonius

had

ties

with

said

India,
purpose
was

broke

first met
Sakkas
eleven
andria,
Alex-

to

learn

to

he

the

had

destined
up,

the

"Teuton

lasted
him

D.,

became

away

have

the

death

accomplish
of

to

he

a
on

A.

205

or

year

carried

so

which

other

no

go

To

in 204

is reported
me!"
From

intercourse,
he

was

day
birth-

having
it is supposed

Yet
born

his
of

twenty-eighth

and
he

about

ashamed

picture.

Sakkas

silent

almost

have
In

teacher

this

their

up

years.

"

remained
was

must

Egypt.

pupil of Ammonius

the

he

sit for

not

authority

good
in

broken
Plotinos

had

Plotinos.

2.

and

he

tached
atto

was

with
it to
where
he
settled
teacher
Rome,
as
a
consultations
and
holding
successfully managing
his school
till in his sixty-sixth year
he
died
(270 A. D.)
his
As
teacher
well
a
was
instructing
success
as
great,
poor
rich.
The
Gallienus
and
the
Emperor
as
Empress
Salonina,
his lectures.
This
due
others, attended
success
not
was
among
but
also to his personal
influence
and
only to his wisdom
power.
Above
of it to his genuineness
much
and
all, he owed
ity.
spiritualthe
that
time
lived with
he
him
During
Porphyry
enjoyed
four
the
times
which
he had
others
to
preached
ecstasy
as
being
the
attainment.
height of human

of

to

return

philosophy,

i8

The

Philosophy of Plotinos.

According

to his wish, Porphyry collected and edited his writings.

These
consisted
of twenty-one
and
earlier,
thirty-three
later short essays
various topics. Porphyry
on
gathered these
into groups
of nine, which
he called Enneads.
The
order in
which
he placed them
of
the
times
the
was
chronological order
when
they were
written, so that they are not arranged according
The
to the subjects discussed.
by
style of Plotinos is marred
continual repetitions and very
and
obscurities
of
thought
many
diction,so that a systematic representation of his doctrines is no
easy task.
As Plotinos considered
himself a disciple of Ammonius
Sakthat
his
for
kas, we may
practicalpurposes
assume
writings represent
all important points.
the thought of his Master
on

ful
of Plotinos is so beauti3, Relation to Christianity.The system
and
that Christian
been
coherent
writers have
slow
so
not
all
that
in
the
is good
it to
to ascribe
early Christian training of
"

be underSakkas. How
stood
Ammonius
littlesuch a claim means
can
of Alexandria
accused
when
recollect that Clement
we
Homer
and
Plato of stealing their best thoughts from the Jewish
prophets. Consequently such an explanation of the good
elements
if it
merit any
of Neo-Platonism
would
not
answer
that
such
still
made
claim (which is
not
were
a
to-day) the
by
value of nonChristian
philosophy is seriously impaired, and
it deserves.
than
Christianity is credited with more
In the first place, Ammonius
child when
Sakkas
mere
was
a
he became
able to
as
Christian, and left Christianity as soon
think for himself.
Besides, Eusebius
(2)distinctlystates that he
left Christianity on
of its hostilityto science and
osophy,
philaccount
that
the very
subject of dispute ; and it is well known
beliefs.
the bitterest enemies
of their former
become
converts
would
Would
it be likely that Amirpnius Sakkas
permit himself
of
to be influenced
by Christianity in the very thing on account
he left it?
which
Not a single word
or
similarityof expression in the Enneads
betrays any acquaintance with the Christian formulations, nor
does
Plotinos anywhere betray that his doctrines had arisen in
opposition to or imitation of Christianity ; he utterly ignores it.
longed
And
the reason
of this is plain ; for the Christians usually beand
to the lowest
most
unphilosophic classes, with a
it
almost
few exceptions ; and
seems
amusing to think that a
man
so
deeply read in philosophy as Plotinos or Ammonius
ently
Sakkas
all their best doctrines from eminshould borrow
were

unphilosophic sources.
Christian
examine
the state of contemporary
Further, if we
reotyped
stewithout
that
almost
a
will
it
is
exception
see
philosophy we
Testament.
form
of Philonism
adapted to the New
There
are
no
original conceptions, and no learning ; Clement's
at
Greek
literature being mostly made
quotations from
up
this
then
could
second
hand from cheap anthologies (8). How
rich results of Neobarren
furnish the acknowledged
source
Platonism?

20

earlier

Greek

good,

The

Philosophyof Plotinos.

philosophy.

Before, however, making

notice

that

this statement

whether

think so or not, it
we
that Plotinos either thought so, or affected to think
in every
work
of his now
extant.
Plotinos relies upon
the authority of Plato in every
small detail
the philosopher," or
(*). He refers to him as
with
even
must

we

is certain
so

"

"

a
as
we

he

"

he says
without
(5); or even
sign of quotation
any
in the famous
the
paragraph on
transmigration of souls which
shall see
later ("). If his opinion clashes with that of Plato,

mere

will

resort

what

to

Plato

from

to

us

seems

misinterpretation

in order

(7). He considers
that he is reestablishing
Platonism, and desires to be called a Platonist;
pure
if the issue is raised,he will refuse to depart from
Plato's norm.
Other
often referred to merely
philosophers are
the
as
ancients
the
and
ancient
or
blessed philosophers
Hoi
archaioi
Hoi archaioi kai makarioi
or
philosophoi (8)." He
believes that his teaching concerning the Good, the Mind, and
the Soul is Platonic
(9); but he finds it also in Parmenides,
to

save

censure

"

"

"

"

"

"

"

and
Herakleitos, Anaxagoras
is said
Empedokles
; Anaxagoras
be he who
attained
He
believes (10)
through age
accuracy.
of the ancients
that some
have
the truth ; the only
must
known
of them
it most,
which
knew
question remains
quently,
fully. Consehe feels at liberty to criticise them, as he does
okles
Empedand
Anaxagoras
(n).
Worthy of notice is the fact that he claims that the very marrow
to

of his system

that of Sokrates
is the same
and
Plato :
as
know
Gnothi
Seauton."
He
Let us obey
thyself
says :
the command
of the Deity, and learn to know
ourselves
(u)."
This fact might be used to prove
that there existed such a thing
in which
the moral
esoteric Platonic
element
doctrine
as
an
the prevailing one
and which
handed
under
oath
down
was
was
the
Fathers
of secrecy.
of
Church
look
this
maxim
Many
upon
sufficient guide to salvation and it is remarkable
how
it meets
as
of being Platonic.
At any
us
name
everywhere under the same
tics,
rate it is certain that the problems of Cosmology,
Physics, Polimain
and
the
were
Sociology which
topics of exoteric
Greek
as
philosophy, are to Plotinos
important only inasmuch
of
the
deductions
from
his
the
welfare
of
soul.
doctrine
they are
"

"

"

"

Aristotle
is indebted
Plotinos
Greek Philosophy. To
tion
partiallyfor his conception of development and emanaand
for
his
the
of
transcendence
lines
outfor
psychology,
God,
;
of
or
suggestions
cosmology.
of
his Nous
To
(with the Platonic name
Plato, Plotinos owes
most
God) his conception of the Earth-Soul, his categories, and alall his details,as well as the transmigration and
destiny of
souls.
moral
for his exclusive
is indebted
the Stoics Plotinos
To
the
of
of
his
and
touches
conception
some
interest,
possibly
in
of
the
uncertain
indeed,
spite
Earth-Soul, though this is very
5. Relation

opinion
To

to

"

of Erdmann.

the Emanationist

doctrines

of writers such

as

the

inditer

of

Relation

the

"

Plotlnos

Hermetica,"

and

completed

which

Plotinos
Thus

we

philosophy
he

is

not

last

that
and

which
most

of

before
of

Greek

the

proportions.

various
To

Thus,
we

philosophy

may

source,

haps,
per-

former

to

owes

his

claim

that

osopher
phil-

high-souled

whatever

of

was

look
of

upon

Greece

value

is

Neo-Platonism

as

the

spirituality.

admit
but

system

one

time.

this

Plotinos
to

of

stages

burning

originality,

into
his

system

scruple

not

philosophy,

represents

perfect

his

bold

combined

philosophy
phase

we

need

and

Emanation,

of

conception

development.

of

much

and

inventor

an

who
in

how

see

21

the

mysticism,

his

owes

his

owes

of

Christianity.

inter-connected

conception

Aristotelian

to

his
in

system
its

noblest

the
as

CHAPTER

MIKROKOSM

interesting

in

not

To

some

this

subjects

the

it be

Let

indirectly,

worth

to

therefore

us

to

know

Ennead

last

that

two

refer

cessories
ac-

us

first and
these

are

efficient

commands

between

object

no

are

soul

topic

or

other

would

who

Ennead

directly

manner,

the

is

they

what

about

no

All
that

measure

Concerning

is

there

Soul.

the

the

the

there

and

devoted,

are

Plotinos

Deity
absorbing

of

()."

ourselves

To

"

than

rather

command

the

obey

"

end.

think,

MAKROKOSM.

except
in

him

to

this

to

and

speak

Life.

consideration

of

worthy
only

AND

Contemplative

The

1.

VI.

to

does

subject

the

again.
In

order

therefore

true

aspect,

very

summarily,

the

nature

of
of

views

shall

we

those

from

both

places

life

practical
in

shadow

Yet

must

we

is not

the

attain.
of

reach

matters

discussion

time

of

partiality

this

as

fact

the
"

theoretic

life

the

life, and

have

of
system
Plotinos

far

above

the
his

above

was

life is only

practical
the

lative
specu-

may

that

as

Olumpos

in

the

philosophers,

Plotinos

from

of

his

to

professional

Plotinos

the

of

is

the

aim

life in

the

ian
Hegel-

latter

limited

terms

their

all, whatever
those

to

which
such

Besides,
who

"

"

contemplative
of the philosopher
of philosophy,

this

abstractions,

metaphysical

the

other

exposition

an

their

of

Hercules

demands

with

acquaintance
to

take

not

which

sense,

of

of
of

"

theoretic

the

hand

being

or

For

its

in

(3).

former

the

(2).

Hades
attain

to

means

in

system
also

"

real

the

as

Plotinos

the

to

space

most

that

and

all

reason

the

philosophy
contemplative

"

the

with

deal

our

taken

fact

upon

of

Soul.

devoted

the

philosophy

to

of

the

The

looked

they have
speculative

all

have

have

considerations.
arisen

forced

be

who

Plotinos

the

present

reserving
destiny of

and

Most

"

to

have

and

contemplative
moral

private
lived

all vices

life

than

more

habit

would

logician

no
a

nothing

think

to

have

is

ficulty
dif-

within
and

life

has

out

of themselves.

been,

is exclusively
life of Plotinos
contemplative
it
is something
life
of the
moral
based
perfection
a
proves
upon
life is
The
contemplative
than
skill in logomachy.
more
mere
of
face
to
in
attains
that
God,
the
which
soul
to
knowledge
one
The

fact

face, rapt
Such
2.

that

the

in

ecstasy.

Mikrokosm.

originator

life is it that

contemplative
in

"

We

have

philosophy

seen

of

the

Plotinos
that

before
word

"

seeks.
Aristotle

mikrokosm."

was

His

the
con-

Mikrokosm

ception

that

was

is

is

man

enlarged.

man

and Makrokosm.

in miniature, just as the universe

is
advantage of this observation

universe
The

will
constitution of one
of these terms, we
in order
be able to reason
of the other. Thus
to the constitution
ourselves :
will only have to know
know
the Universe, we
to
God.
If man
and
seek our
and if we
highest self,we will know
be separate, how
God
shall man
ever
hope for an at-one-ment
with God
?
is not
Plotinos
inclined to use
mikrokosm
though
althe word
be
he has the full Aristotelian conception of it. It may
in
his
that
him
it
into
with
not
we
are
reading
proved
crediting
that of Aristotle ; for his Aristotelian
psychology, and
system
his continual ascription of psychologicalterms
to the World-Soul
that

if

know

we

the

"

"

that

he holds the mikrokosmic

theory.
We
will therefore proceed to give a sketch of his psychology,
in order that our
investigationsin cosmology and theology may
become
lucid.
soul is the unity of the following
3. Psychology. Every human
elements :
seven
Ho
1.
Theos," The God (4).
'*
Nous
2.
Koinos," Universal Mind
Idios," Individual Mind
(6)
3. "Nous
Reason
Logos,
Dianoia,"
(T).
4^"
5? To Aisthetikon Meros," The psychophysical mechanism/
Y
of sensation
(8).
6.
To Phutikon
Meros," Vegetable life (9):
To Soma," The form, body, matter
(l").
7In presenting this scheme
remember
of psychology we
must
that nowhere
does Plotinos give us a complete exposition of it ;
but it may
be proved satisfactorily
that he holds it, since he
ner.
always speaks of these particular faculties in a consistent man-

assure

us

"

"

"

"

"

The
the
first four of these psychological elements
compose
Psuche
the
soul ; the later three
the
or
body,
compose
"Eidolon
Psuches
or
image of the body (n). The body is
furnished to us, as we
shall see, by the World-Soul, called the
lunar
gods (12)." The Soul is alone ourselves ; it is created
It is divided into two
by God.
parts : the ideal, and rational
soul" (18). The
rational soul is composed
of reason
vidual
and indimind
which
faculties are
realized in almost
soul
;
every
the ideal soul consists of the two
highest faculties that are in
souls latent,or undeveloped.
many
The -facultyof reason
constitutes the individuality
of the Soul,
for it has the power
of identifying itself with the highest faculties
of sinking into the lower.
When
the soul does sink into
or
the flesh,the higher faculties quiesce, become
latent,and may
in extreme
Of
the
latent
faculties may
cases
atrophy.
at
course,
later date be revivified (14).
some
While
the soul is incarnate, all the seven
indisfaculties are
and
the
bond
is
olubly bound
broken
together ;
only at death,
when
the soul abandons
the body as an
old dress.
"

"

"

"

The

24

In

this scheme

of the Soul
the

We
become
become

must

of psychology

are

of Plotinos.

assured

both

the immanence
in thei
is
of the Soul[
"

in every
part of the body, as the body
the transcendence
of the higher faculties

Soul," and
above

Philosophy

body (15).
remember

for Plotinos to know

to
a thing, and
canf
with
identical terms
one
were
(19).Therefore we
with whatever
have
know
one
God-'
we
: and
as
we
a
consciousness, the life of contemplation is the highest of all
that we
shall come
God
to know
possible lives for it means
(20).
As a consequence
of this we
carnate,
inepitomize the universe, when
into comby having organs
we
come
by which
can
munication
of the Seven
of which
the
with every
Realms
one
world
consists.
is
Therefore
man
Panta," all (16); he is a
soul is not an
Kosmos
world (21).The
noetos," an intelligible
but
like
around
a
centre
house,
a
a
unity revolving
aggregate,
it can
into which
draw itself inwards
to
(22). The soul ascends
its highest heights not by addition, or adding itself to God, but
union with him
by immanent
(18).
into the body furnished
Once
the soul has incarnated
by the
World-Soul, it is an indissoluble unity with it,using it as a tool
than
the workman
(22),not being affected by its pains more
is affected by the injuriesto his tools (29). Then
the soul is like
man
a
standing with his feet in a tub of water
(30),reaching
down
the
form
and
lowest
of
to
being, matter,
being one
very
with or having a faculty to become
Nous
with the cosmical
one
and even
The
that the soul is kin to the
God
(2a). For we know
Nous
and God, by faculties like them, though at times
Cosmical
obscured
by being fallen into the flesh (24).
Plotinos does not always speak of the various faculties of the
soul in detail.
He usually assumes
the practicaldistinction,soul
is
and the World, so
and
God
body. The soul
placed between
that like an
amphibian it lives now
here, and then beyond (25)
its
will
think
able
without
and against the will of
at
to
being
he
the body
divides the soul into a double
(32). Often, again,
self : the inner
world,
true
or
self,that lives in the intelligible
that

it

"

"

the

"

ideal

lives in the

"

soul

we

external

saw

(2e);

above

world,

the

"

and

rational

the
"

external

self that

soul just mentioned

(")"
How

the

incarnation

into the

furnished

body

by

Earth-

the

place is not quite clear : the soul is said to emit a

of light or heat (28)which is probably the celestial spiritual
This
about
later on, in the Fifth Realm.
body we shall see more
the
form
the
heat
World-Soul,
to
body supplied by
gives
light or
Soul
kind

takes

and

becomes

even

forms

4.

united

to

the

earthly spiritualbody,

or

perhaps

it.

Cosmological Import of Psychology.

"

In

order

to

show

forth

universe
the large one,
must
we
to
the relation of the small
while bound
by an
premise that each separate faculty of man,
exists in a universe of its own.
indissoluble tie to the other faculties,
The
table
physical body dwells in a realm of dead matter
; the vegesoul in a realm of organiq life in which organic life is pos-

Mikrokosm

and

sible,

universal

The

of

nature

miniature.

is
other

the

including

being,

have

image,
transcends

all

individual

mind

is

body

is

image

the

form

or

beyond
which

not.

in

of

each

Realm
God

as

his

the

all

the

lower

of

the

vegetable
life

the

call

may

of
;

in

life

this

is

absolute

Mind

realms

is

again

the

the

finally,

pro-

the

turn,

again
the

is

the

of

image
of

grade

darkness

its

being
God

their

this
;

lowest

is

which

image

Divine

the

matter

of

Realms

sake

of

separately,
shown

of

is

said

universes

These

in

or

third,
be

cannot

World,

the

God,

Mind

Mind,
The

which

in

us

thinkable

all

Divine

the
prope~.

and

and

we

mind

these
the

their

of

being

nought,

exist.

even

the

as

in

before

is above

is

soul,

Soul

sensual
Thus

abstraction

that

does

for

the

mind.

is

While

forced,

or

of

much

Tait,

existence.

possesses

image

image

who

of

Divine

through

form

individual

the

(31).

universal

lies

essence,

Realm

God

The

rate
sepa-

become

to

and

Realm

The

in

else.

similarly

ceedng

it

other.

the

other

existence

God

The

and

the

although

immanent

are

is
Second

four,

each

interpenetrate

of

being

Divine

the

to

Stewart

process

the
;

in

order

Universe."

Realm

First

which

Nous,

whole

in

each

Messrs.

Unseen

The

being

and

so

interpenetrate
of

the

The

perfection

of

"

book,

co-exist
that

ourselves

open

universes

interesting

the

only

25

powers

fitted

are

Realms

different

the

they

need

we

different

These

to

which

for

realms

human

all

Thus

on.

so

Makrokosm.

and

forth

Plotinos
is

in

in

then
his

immanence

inseparably

clearness
and

the

image,

to

and

conjoined,

exposition,
consider
man.

to

the

we

cendence
trans-

will

consider
transcendence

be
first

CHAPTER

FIRST

THE

1.

The

and

One

it is necessary
reflection
and
these
will

they

from

the

If

Many.

In

"

order

to

the

mind

ideas

and

representations.

the

understand

receive

should

anything,
sensation

through

The

more

understood

thoroughly

more

GOD.

are

fined
sharply dethey ; and
tinct
by and dis-

limited
degree that they are
ideas
and
Ratiocination
representations.
which
is subsumed
implies a Manifold,
mind.
is therefore
apprehending
Unity

clear

in

other

necessarily
of the
Unity

fundamental

THE

REALM,

that

are,

be

the

VII.

than

the

fore
thereunder
more

Manifoldness.

considerations
Divine
the
to
apply these
Being,
the
thought
necessarily implies a Manifold,
of being
and
and
activity (*). As a
duality of thinker
thought,
the
Divine
of
called
Divine
this,
activity
Thought
consequence
the
realms
be
the
of
Divine
Life.
Above
cannot
highest plane
of
of
Divine
realm
of the
Divine
be
the
Unity
thought
must
above
God
is then
which
all thought.
is above
Apperception,
all
all describable
all Divine
above
above
Thought,
thought,
all Divine
Divine
Life, above
(2).
Being
foldness
ManiThe
be
Manifoldness
cannot
highest
; for
; it is Unity
of Unity
is after all only a Manifoldness
(3), and everything
is thus
above
is One
is itself only because
it thus
(4). God
and
above
and
Divine
all
Divine
Goodness,
Unity
(5),
even
then
the
is
God
Goodness,
that
Divine
Being
(6). If we
say
and
has
its
of
this
Divine
Goodness
object
subject
thought
; it
And
becomes
of the
quality of goodness.
good
by partaking
this quality,
this
if it thus
needs
depends
on
quality, if it thus
we

should

we

that

see

then

Divine

it cannot

same

be

be

may

said

Therefore
and
Being.
Unity
must
(7),
original
being
compound
be
must
independent
being : cause

Divine

the

of

The

Goodness.

self-existent

and

independent
the

precede
simple must
of derivative
independent
is above
all categories
of effect, and
(8). God
Unity, of Manifoldness
then
The
is
God
and
of Life, Being,
Activity.
Thought
In
and
Over-activity.
Over-thought,
Over-life,
Over-being,
could
who
left behind
this last point Aristotle
by Plotinos,
was

the
be

not

on

logical

purus,"

pure

God

all

at

God

causes.

2.

He

The

God

is above

(10).

grounds

energy
we

only
is thus
Above

his

see

God

know
even

to

way

is above

this.

even

by

seeking

above

the

Prime

first

"

God

call

cause

Mover

even

That

there

of

all

actus

is

other

of Aristotle^

unknowable.
is therefore
Cognisability. God
ite
infinand
is
he
incomprehensible
(9),

all description

"

The

28

Philosophyof Plotinos.

"

The universal soul has an universal love ; each individual soul

has its individual love ; and the love of the highest soul is God
(36)." Apart from partaking of the Divine Good
no
things love
loved (") and the soul by the very constitution of its naor
are
ture
loyes God and is ever
forced to begin over
and over
to love

(38).

him

of Begetting. Love
6. Manner
is
; but the question remains,
"

love

sufficient reason
getting
for all bedoes this disinterested
How

beget?

This

is

the

been
wisest have never
able to explain
of illustrations drawn
from the natural world.
except by the use
Plotinos
likens God
is so full that it overflows
to a river which
its banks
and
the
has
does
the same,
which
overflowed
water
;

question

itself

extending

in

wider

circuits

(39). This

figure must
with caution ; for it should not indicate either
a temporal becoming
(4"),since creation always takes place from
the inner or causal side (41); nor
should it be understood
to be
however

be

such

as

would

abstract

latter remains
unmoved
and
of being flows from him
(42).

stream

which

That

proceeds

from

him

in it as if contained
by it
illustration of the sun

not

of the first
undiminished, while the

from

; the

cause

is

taken

emanation

an

ever

ever

the

remains

(43).Plotinos
and

honoured

the ray

power

in him

; but

he

the timeadvances
of light that proceeds

diminishing its light or heat (44).

These
illustrations are
from the
to-day no longer intelligible,
fact that the law of continuity demands
that the sun's heat should
less
is
from
it in the
the
that
substracted
amount
by
just
grow
form
the
the
heat
be so
the
sun's
of
light of
though
ray, even
from

it without

loss be not
Unless
therefore we
apparent.
of explaining the continued
self-existence
is doubtless the
ot God, in spite of his eternal
begetting, which
of
be
whole
said
the
Plotinos
to be yet unmust
proved.
theory
case,
suffer alone ; the
would
not
Nevertheless, Plotinos
that

enormous

find

some

other

the

means

fall together with his.

of
details of the process
the
is
the
which
sun
enlightens
begetting are as follows : God
Universe
(48). He is
(45)and rules all existence with his power
which
the centre
around
(47); every little
everything revolves
knowledge
part is organically related to the whole, so that from
be deduced
of the centre
of its nature, the nature
(48). All
may
creation
has a natural longing for the first cause
(49)and turns
in the degree that
itself towards
him
sunflower
to the sun,
as
a
its nature
of the nature
permits it to do so ; arrd'tne excellence
is judged by the power
it possesses
of turning to the first cause
much
(80). This is the natural instinct of self-preservation; for inasit
itself
the
does
itself
its
turn
creature
turns
to
as
creator,
whole

philosophy

of

7. Relation' of Cause

Christianitywould
and

World.

"

The

highest good (B1)velopment

dethe natural
be likened
to
of begetting may
process
is begotten
of a plant from a seed (52)and that which
be called the son
of the begettor, the latter thus becoming
may
it has begotten (M). The
the father of that which
first-begotten
is the image of the Begettor, the second-begotten of the First,
to

its

The

The First Realm, The

God.

29

decreasing simultaneously
fulfilsits
a Unity, and
Ideas
Mind
its
function and
impresses
with a seal,so that things are living expressions of
in matter
as
of
never
Idea (5T). That which is begotten is of course
a divine
each
getting
bewhich
that
it
with
at
of
begot
being
equal intensity
;
off into the
of an
image the light of perfection dims
darkness
of non-existence, Manifoldness
increasing, and Unity
disappearing.
In matter, things are
separated by space ; but in the Divine
the soul is
(ss). Thus
Mind, they are only separated by form
of the body ; therefore we
wholly in every single member
may
is
also God
correctly the body is in the soul (5"). Thus
say
for
and
all
of
the
the
world,
world,
wholly in every single part
of the divine is always, for
that is,is in him
(**).The presence
of the intermediate
lower beings, mediated
through the presence
of
in
the
there are
Thus
World
physical
Being.
stages
where
everythree
stages of being : God, the Nous, and the Earthand

so

on

(M) Unity and

Perfection

is itselfinasmuch
as
Divine
The
(6"i).
nature

(M). .Each thing

it is

Soul.
If the centre
of the Universe
be God, then the
is that of Nous,
enlightened by God : the Second

First

Sphere

is that

soul,

enlightened by the Nous ; the Third is that of body, enlightened

by that of soul (Ol). The body turns to the soul, the soul to the
ferent
C52). Thus each sphere is a difNous, and through it to God
each depending on
the next
plenitude of divinityC13),
est
highsphere (64)In this manner
all the different Realms
interpenetrate each
other.
this conception clear by illusPlotinos sought to make
trating
it from the natural world : The soul is everywhere in the
body, as light as in air (65); but the body is in the soul as air in
ba'sic
light ; the light being rightly distinguished as the most
principle of the two
("6). The intellect generates and governs
the lower powers
as
splendour is in the ray. the ray in the light,
the light in the sun
(*7).
does each soul get an
The question occured
to Plotinos, how
This difundivided unit or quality of life from the World-Soul?
ficulty
settled by referring to the fact that many
was
ears
can
hear the same
in
each
undivided
case
voice, the sound being
(OT).
the three presences,
we
Thus, wherever
God, the Mind,
are, are
and the World-Soul, which
known
are
by the goodness, beauty,
and life which we
find inherent in all things on earth ( ).
in the physical world, is excess
What
is space
tensity,
inof power,
in all higher spheres (70); in the physical world the categories
and
of space
time represent nothing in the intelligible
ferent
World, form alone differentiating
beings there (n). Thus, on difeach
is
of
itself
in
conscious
its own
facultyof man
planes,
and in its own
kinds of limitation, connecting man
with all
way,
the octaves
of the universe (72). These major and minor
Realms
each
other
form
all
a perfect harmony
interpenetrating
together;
and their activityproduces that harmony
of the spheres which
haunted
all Greek philosophy, and which was
the great Te Deum
of creation (7S).

CHAPTER

SECOND

THE

God.

REALM,

the

Saturn,

1.

The

VIII.

Cognisable

GOD,

Deity.

second,Plotinos

COSMIC

The

"

calls

MIND.

first

Realm

called

was

Saturn,

for

shortness

Realm,

that

ratiocination

of

pellation
ap-

0).
We

iji speaking

saw,

besides

apperception,
intension

the

and

then

of

just

the

as

Divine

is primary

said

that

things
The

of

for

the

it and

(1Z) but

what

is below

Nous

there

are

matter
any

human

it,

on

is

system
this
four
;

Thought.
And

being.
Thoughts
that

account

as

the

of

if matter
at

is

only

all, they

an

must

Mind
in

(8),
no

no

ory
mem-

cannot

still

behold

cribe
des-

can

the

actual

behoM

it cannot

(14).
Over-being
and

Being
Divine

These

Categories.

only

it may

actuality

thinking

was

Plotinos

Divine

and

thought

God

"

is

exist.

the

but

never

can

Mind

ratiocination

(13). Moreover,

ness,
good-

it comprehends

(10) and

apperception,

itself is wholly

full

Categories

of

being,

eternity
(5),

to

future

Nous

him

and'

Stoical
but

of

the

so

of

potentiality

powers

Over-

Divine

shall

is that

templates
con-

image,

tion,
appercep-

Mind

that

or

unknown

Unity

Being

of

the

and

As

it, because

Divine

(18). It is

no

As

not-thinking

from

(9),

describe

can

exist,

determination
between

actual

grasp

Identity

identical,

(n).

past
the

God

this

progress

thinking

contemplate

of

no

that

existed,
of

no

inconcluded

the

have

is

; the

(6). Thus

time

the

tiful;
Over-beau-

was

Mind

Divine

the

(3).

Over-being,

(4).

self

of

Unity
It

of

unity

is

Divine

its

in

not

distinction

(7),

thought

in

eternity,

consequence

knows

2.

in

it is

God

; the

but

Mind

God

Divine

object

which

itself.

tion
ratiocinathe

think?

hind
be-

applied

of

and

higher

lies

when

unity,

is Over-activity

complete
intelligible action

live

to

the

than

Over-thought
God

of

that

is beautiful.

thought.

the

Divine

of

more

activity
of

intensity
be

thinks

Mind

Over-life,
life, and

of

of

strict

of

logical

same

was

subject

plies
im-

Unity

which

universe,

more

thinks

reason

is conscious

the

good,

thus

human

which

all

and

the

thought,
the

of

Unity

and

to

does

the

Unity

ratiocination,

no

and

under

apperception,

applied

thoughts

iself,

by

of

Manifold

therefore

(2), thinker

kind

subsumed

limited

This

is

It

Manifold

What

be

becomes,

Nous.

Mind,

First

Unity
of
Unity

God.

universe,
itself

with

This

Manifold

the

shall

being

itself.

as

the
to

which

Manifold,

of

Thought

Mind

are

the

refutes
treated

and

of

ten

the

are

reality
totelian
Aris-

ities
qual-

if
mind,
image
of Mind,
be Categories

of

then

Second

The

of

ideas

"

to

Ideas

as

has
God

one

it

all

forms

and

of

of

in

perfect

any

are

is

all

all

It

things,

thing

and

as

one

C22).

this

is

beauty

as

it.

inasmuch
it

were

proceeds

telligible
in-

true

Mind

thus
all

power

Even

in

(2B)

is

propositions

and

life

represented

which

(19)

things

is

Divine
the

to

cludes
in-

Mind

it

The
is

possesses

things

blessedness

all

motion.

(").

contains

It

Divine
that

so

geometry
of

(a).

(24)

world

beauty
in

presence

thinks

Gods

lower

this

of

(20).

powers

of
the

it

archetypes

human

peace

for

all

original

the

(18)

in

contained

science

31

The

numbers,

Noetos"

Kosmos

the

Mind.

(").

Being
all

and

things

all

World,
its

and

Thought

with

beginning

Cosmic

Realm,

small
The

versal
unias

powers,

itself

in

its

and

has

(*)

things

and

harmony
as

the

from

it

accounts

of

trace

the

its

ness
still-

CHAPTER

THIRD

THE

The

i.

Trinity

from

It is very
it in

Trinity
in

original,

the

lower

speculations

the

three

The

"

form

much

so-

altered

Plotinos.
be

to

of

Zeus-Rhea.

in

of

seems

speaks

SOUL.

and

found,

be

Plotinos

He

THE

Saturn

may

the

that

true

places.

some

REALM

Over-God,

Platonic

called

IX..

little

uncertain

successive

about

of

states

being,
O."

and
"Gods,
daemons,
men
he
if there
four
orders
the
the
Again,
Good,
speaks
as
were
:
the
and
which
the
human
souls
Nous,
World-Soul,
daemons,
are
he
of
of
souls
and
(*)" Again,
speaks
spheres
spheres,
stars,
and
the
below
the
to
corresponding
divine,
human,
moon,
space
one

than

bestial

and

Yet,
order

of

Of

rule, he

"

the

third

begetting
being
unargumentative
of

one

The

the

souls

the

world

is

but

simply

Soul

is therefore
of
it

In

begins

Thus

the

she

stifled

through
Mind
to

matter

It
process

will

of

and

light of
light

of

the

case

is this

much

second
is

God.
which
that

its

there
in

"

to

herself, and
Nous,

her

may

which

body

therefore

body

as

understand
its

time

or

space
it

beneath

nothing
of

passions

to

light; and

yond
be-

in

begins

the

space.

time."

Manifoldness

and

to

neither

forth

(10) ;

the

agonies

is
the

bring

of

spheres

is the

sphere

(8).

darkness

and

into

down

or

inner

So

the

imaged,

the

called

be

may

impassible

the

bound

not

(9)

is said

sink

may

in

which

Mind,

time

is

(e).

further

adorned
and
lights, being
lightened
enmany
souls
do
who
when
not
thinking
(7)
speak
when
incarnated
of the
(14). The
not
sphere

illimitable

Soul

Soul

The
but

fire, and

of

therefore

surround

being,

of this

Idea

an

of

have

to

those

Divine

the

of

is

ordinated
sub-

Christian

plane

reason

still intelligible light, although

begins

Soul

is

many

glow,

outermost

is full

individually

said

by

(5).

Soul

the

begetting

the

to

The

of light which

heaven

partake

led

that

same

first

the

the

second,

(*).

like

wise

of

three-fold

hierarchically

are

no

image

of the

love

in

Soul

the

they

and

the

was

enunciating

and

that

other,

image

the

circles

highest

all

the

second

the

Nous,

the

understood
to

one

As

is the

is

in

hesitate

not

God,

it

course

the

so

does

existence

Trinity.

"

(s).

men

as

other,

to

of

individual

Yet

flesh.

intellection

she

the

through

(u) and

body

the

Divine
is

reason

her

harm

can

the

as

be
she

reasons

mon
Comform

is

(12).
the
explain
of begetting

of the
soul
if
position
is always
proceeding
a

we

remark
into

that

Manifoldness

the

The

from

we

Third

Soul

Realm, The

33

the Unity of appercepwas

tion,
Unity. Consequently, the Good
foldness,
Maniwith
Nous
The
was
Unity mingled
Over-Unity.
In
Soul
the
however,
the Unity still predominating.
the
Manifoldness
with
Manifoldness,
dominating
premingled
see
Unity
that
from
all
idea
have
much
to
discerpted
as
so

others,

so

all others

that

other

"

are

"

to

it(13).Beneath

the

Manifold
croaches
enSense, Vitality and Matter,
the Unity, until in matter, Unity
more
on
is in its last degree of degradation into Manifoldness.
All souls were
originally equal ; they
2. Co-equalityof Souls.
all originalthe highest heaven
from
ly
all came
(15). They were
alike
that
and
Divine
Mind
are
the
of
they
(16),
same
parts
fact
the
that
from
is
derstand
unand
can
nature
they
to idea
proved
as
be at the
another, and in the intelligibleworld
one
time, that is,that they can communicate
same
place at the same
in

Soul,

the

Reason,
more

and

"

(") with

each

other.

of origin, there is no
possible
spite of this community
confusion
that there appears
to reign much
doubt
injusticeand
it. Yet,
dissimilarityin the dispensationof the world as we know
down
there
below
of disorder,
in spite of this appearance
reigns
order
world
obtains in the intelligible
here just as absolute
as
and differ only
Nous
from the same
Souls come
above (w). The
cause
differ bein essential qualitiesor characteristics (10). Souls may
of these original characteristic differences (20)then by the
in former
incarnations
of experience gotten
amount
(21) the
of
air (22),
bodies given them differed,
being celestial,
ethereal,or
have
differed (23); but
their education
or
discipline may
or
the
this
inexorable
thread of Justice,
all
runs
inequality
through
is
out
which
metes
happiness according to goodness, which
The
is it that
merit.
good alone are happy ; on this account
and
difference between
the Gods
men
are
happy (23)." The
in
human
is
of
incarnated
Gods
are
development ; men
only one
bodies, the Gods have spheres or worlds as bodies,and are called
sisterGods
in respect to man
because
they give to their
souls
also
divine
the opportunity of incarnating. Men
are
brothers
of the souls
sisters
and
beings (24)and are the
that human
of the Gods
(25). Besides, Plotinos states explicitly
and
the
will
hold
souls will have the same
same
dignity
powers
into themselves
the World-Soul, especially if they will turn
as
without
C26).
spot
0
15 ff
in

Yet

"

"

"

"

"

"

"

"

"

World-Soul."
We
treat
of the World-Soul.
must
now
3. The
the Stoics as some
Plotinos took his conception of it,not from
Plato.
authorities have thought, but from
The latter seems
to
the souls of men
have
been uncertain whether
proceeded from
the World-^oul,whether
they had all been created by God, in the
but
smaller
.in size. Plotinos solves the difficulty
same
)
mould,
born of the World-Soul
in
were
by saying that the souls of man
respect to their bodies ; but that their impassible self,the rea- '""'
and
mind
had been created
son
or
begotten by the same
Nous,
the World-Soul
her
sister-souls opportunities for^
only offering
above
development. We would thus explain the fact that we saw

The

34

Philosophyof Plotinos.

three presences,
God, the
everywhere on earth there were
souls
and
the
the
and
that
human
and
World-Soul,
Nous,
yet
and
for
short C27),
brethren,
were
World-Soul, also called Jupiter
equal as to origin.
Plato never
defined accurately whether
his World-Soul
was
the
earth.
the Soul of the whole
of
physical universe, or only
The
when
Stoics distinctlylooked
to the Soul of the Universe
gotten.
bespeaking of a World-Soul, from which all other souls were
Plotinos was
the first philosopher to limit this WorldSoul to the earth, assuming that each star soul possessed its own
soul.
He says :
One
sphere, and
single life inheres in the one
each
in
all
is
located
Thus
creatures
one
living being.
sphere
which are on the sphere return
to the same
one
life,and thus all
souls on one
(28)."
sphere are to a certain extent one
We
must
now
more
enquire
particularlyconcerning the nature
of this World-Soul.
rise to the
The
we
by which
argument
certainty of its existence is the Stoical one : just as in pur body
is a soul, which keeps the body together, so every
physical body
is kept together by a soul in which
the body is (29). For
bodies
in the souls, which
are
(30). The form of its body
pervade them
is spherical,because
it is perfect; for when
unincarnate, the form
of the spiritualbodies of human
souls are
also spherical (81).
In the Third
dividual
Over-Soul.
Realm, that of in4. The Transcendent
souls and the World-Soul
mind, as we have seen, human
different as to individuality,and
are
coequal as to origin (82).
of the World-Soul
are
so
Nevertheless, the intellectual powers
much
lect
intelthat she is called
more
developed than ours
pure
of sense
but by
C33),"knowing things not through organs
direct intuition (84).She is outside of the world-body, and bears
all that is bodily within herself (35). Her
self-consciousness
(**)
that

"

"

"

is

so

memory

much

needs any
that she neither has nor
higher than ours
all
Since
she has
(8T).
knowledge present to her mind,

which to Plotinos seems

to be the characteristic of the memory
of stable souls, that is,the higher faculties of the soul, which
are
and
Nor
which are not left behind at death (M).
does
impassible
the World-Soul
that is,reflection,of the Fourth
possess
reason,
Realm
(89), Logizesthai," since an equal and perfect thought
has as littleneed
of ratiocination as for a search after facts which
in the past.
has
known
She
were
no
receptivityfor sensual
of
the
no
sense
having
sky serving her as an
(w)
things,
organs
conscious
She
like
ratiocination
above
or
God,
creates,
eye.
divine necessity of love (**). She
choice, impelled by the same
into connection
with matter, her time being spent
never
enters
in undisturbed
meditation.
There
is also a lower World-Soul,
which is related
belonging to the Sixth Realm, called Rhea (**),
in
like
the soul of a
realms
much
its
lower
to the human
race
is related to the fruits born
tree
by the tree (**). It is begotten
ed
by the higher one, Zeus, as its image ; and is intimately connectwith the matter
of the world's body.
have
and Souls.
We
already seen
5. Interrelation of Over-Soul
is to men
that the World-Soul
a
God, affording them
oppor"

"

CHAPTER

THE

Mind.

is the

Realm
this

faculty
lower

double

when

the

discursive

and

"

ideal

and

Logikon,"
In

this

then

This

It

Dianoia."
it may

but

only
in

the

O,

of

other

of

the

of

the

neither
same

the

reason

case

the

soul

(4).

matter)

"

"

Logos

reason,

in

incarnating

ever

the

called

the

Gods,
of

possibility

Earth,
They,

like
as

called
soul

its individuality,

lose

to

as

also

impassible

Nous

similar

be

Zeus,
their

to

the

are

Zeus,

memory

Earth-Soul

like
nor

lacks

visible

the

as

Zeus,

the

they
ly,
quiet-

and

seen

the

Earth-Soul,

they

have

we

(u).

souls

Gods,
live

ratiocinative
them

"Gods"

Earth-Soul,

(9)

the

is

Zeus

of

perfect

most

far

from

producing

souls

the

body,

Like

steadily

(10). Again,

called

World-Soul
must

(8).

Gods

nor

eternal

flesh

the

is

and

one,

the

the

there

harmoniously,

reason,

ty.
facul-

separate

as

were,

individual

atrophy.
As

are,

of

in

buried

cosmic

spheres

his

World-Souls,
it

as

destiny.

his

for

exist

human

part

useless

invisible
the

peacefully,
have

so

stars.

the

contemplate
music

lowest

consequently

and

image

is the

World-Souls."
Soul

the

may

with
rational

with

to

of

that,

essentially

becoming

Other

2.

as

(6).

the

become

and

its

reason

ceases

the

good

so

is

we

and

responsible

his

reason

in

happens

realm

This

the

disappeared

falling has

is

man

identifies

that

become

have

who

of

possibility

reason

man

it is plain

Nous,

"

of

realm

however,

When,

the

it

changed,

Nous)

rational

"

Mind

(5).

animals

of

body

the

reason

"

called

upon

Therefore,

contrasted

vitality

(2).

lower

doubly

as

or

tween
be-

looked

Consequently

soul,

(sense

is

and
be

individual

(individual

soul

preclude

to

mind

"

the
appear

"

higher

choosing

may

(3).

rational

parts

human

with

reason

irrational

the

Besides,

itself

soul,

his

imagination.

imagination

every

three

soul,"

(reason)

and

and

soul

individual

as

higher

Realm

the

Third

the

the

with

the

Third

of
a

it is

represented

intellect

"

in

distinguish

is

"

makes
to

himself

daemons

permanent

what

in

lacking

Mind

conjoined

the

identifies

intellect

that

occurs

containing

reason

of

soul

of

is

reason

individual

identify

its two

Mind"

of

"

reason

the

loves,

''individual

as

Realm
the

may

Thus

its two
The

of

man

powers.

REASON.

characteristic

faculty

which

by

This

"

essential

lower

REALM,

Although

C).

World-Soul

yet

FOURTH

Individual

1.

X.

powers,

for

XL

CHAPTER

of

Senses

of

the

lacking

in

the

The

1.

fashion

Plotinos

makes

(').

It might

in

begotten
the

system

that

this

Since

of

and

the

sense

beget
2.

image
of

that

human

sense

Earth-Soul

in

this

on

Human

3.

is

its

this.

the

body

fact

life

than

which

has
of

and

It

that

is

here
is

body

so

The

itself, the

soul

at

physical
life

the

earthly
the

suppose

first

time

the

kind

education

for

incarnate

by

soul

(*).

her

Plotinos

which

higher
lower

Plotinos

would

to

the

with

with

recedes

the

withdrawal
and
the

explained

of

form;
body

nature

the

former.

and
but
lasts
ruptible.
cor-

soul

dle.
can-

spiritual
We

appearance

\
1
\

passible,
im-

departure

lighted

celestial

the

the

rational

of

body

order

in

by

are

our

much

spiritual

the

spiritual

both

to

is

to

identical

are

body

have

This

belongs

part

earthy

though

association

follows

spiritual

image.

an

it

Yet,

the

belongs

The

spiritual

light

we

perfect

furnishes

(3).

meet

They

body,

Sense

between
the
earthly
separation
takes
all vitality has
left
place when
that

of

realm

the

matter

passions

The
bodies

able

be

this

for

that

every

of

Realm

sensations

The

as

and

in

is
are

vitality, and

This

"

separable

Soul,

vents
prereason

separately.

remembered

to

the

order,

opportunities

souls

existed

nothing

Nous

It

"

ing
dur-

Mind
have

continually.

death.

the

existing

be

development.

must

perfect

Earth-Souls

sense,

Earth-Soul.

than

it

in

rule

reflection,

on

of

to

he

should

Besides,

Realm.

will

seen

individual

furnishing

of the

given
the

it

two-fold.

again
eternal

are

the

of

physical

dispensation
they
longer

and

Sense-Realm.

psychical
more

Fifth

body,

her

faculties

lowest

plain

in

lacking

individual

the

subsist

sister

be

that

the

the

for

her

affords

incarnating
insists

souls

need

is the

as

factor

into

when

as

animals
no

one

one,

career.

into
still

in

united

organically

three

as

Souls

Unity

it is

well

of
has

are

lower

each

great

merged

may

realms

these

however

the

merged

man

their

will

Earth-Soul's

the

though

that

It

development,
oi

time

some

allegorical

races

Zeus,

called

higher

next

overlooks
becomes

reason

process
at

the

Plotinos.

objection

the

of

the

parently
ap-

sensation.

through

image

of

eyes,

in

yet

and

Earth-Soul,

if
that
sight seem
that
is impossible

it

the

its

as

souls

all higher

to

organs;

sense

is also

Realm

Fifth
well

as

no

sky

the

highest

first

at

Earth-Soul,

the

has

information

gather

to

The

This

"

World-Souls,

Earth-Soul

veins

its

Over-Soul.

The

Gods.

SENSE.

REALM,

FIFTH

THE

"

may

of

The

38

ghosts

death

the

Phtinos.

the

body

its

What

being

as

person,

before

Senses.

Physical

and

of

spiritual

earthly

the

Celestial

4.

of
the

with

sensations?

Plotinos,

man

do

to

utter

these

have

senses.

between

spiritual

bodies
Plotinos

fact

During

physical
while
active.

subject

who

in

as

in

case

be

dreams,

be

ideal

the

Consequently,

of

celestial
of

set

of

that

apple

bodies

spiritual

other.

celestial

would

point

relishes

the

of

perception

both

on

of

set

connection

psychical

the

position
sup-

earthly

an

opportunities
the

the

long-sought

incarnation,

reacting

will

times,

at

and

spiritual

On

corresponding

senses,

and

the

two

way.

of

celestial,
sees

of

each

excitations

every

sets

time

the

united,

closely

are

two

modifications

cerebral

them.

has

this

two

In

Much,

ances
appear-

extinction.

"

bodies

to

after

shortly
of

of

Philosophy

vision
is

senses

the

alone

somnambulistic

suggested

the

by

her

to

operator.
It

is

thus

perfect
of

The

of

with

the

animals

that

of

only

celestial

with

nature

here

have

nature

of

animals.

(4).
in

so

in

an

be

organs

in

senses

earthly

the

ual
spirit-

souls,
that

they

would
the
or

the

quiescence

soul

souls

higher
quiescent

The

equally

might
extreme

of

although
have

earthly
and

if

oppose

faculties
state.

would

man
hu-

enough,

"

in

incarnate

vegetables

and

as

nature

higher

the

"

less

in

the
be

of

are

developed.
(Fourth

Reason

developed
that

the

quiring
en-

spiritual
like

degraded

infinitely
a

of

of

case

animals

of

opportunity

an

them

most

The

Nothing
animals

upon

human

human

dormant

to

that

low

asserts

even

has

or

of

set

body),

We

present

would

animal.

an

Plotinos

Realm)

so

this
of

body

is

men,

faculties,
although

men,

spiritual

Earth-Soul

the
sensation

useless.

Animals.

concerning
of

that
any

"

body

one

fact

possesses

become

having

the

without

things

(celestial

body,

Senses

5.

all

Earth-Soul

spiritual
body

explains

of

knowledge

sense.

her

Plotinos

that

case

present,

of

bad
but

CHAPTER

SIXTri

THE

Realm.

Sixth

The

1.

cell,
and

living

Sixth

The

2.

Sixth

Realm

which

and

Soul

its lower

also

phases

"

allo

body

(3).
soul

(*).

It

the

with

that

the

begets

with

as

this

on

Cosmical
is that

of

the

the

various

3.

be

world

in

Cosmical
all

begat

world,

Platonic

the

account

Nous

(10).

just
rigid

as

of

products

from

of

begetting
avoid

which

The

there

are

; but

does

They
the

not

; and

the

consequence

in

cyles

they

the

ing
shin-

everlasting
eternal, therefore

was

for

its image,

it,and

repetition.

necessary

proceeds
tion.
ratiocina-

of

from

was

man

"the

are

working

eternally.

('). Yet

fatalistic

circumstances

love

sleeping
sensation

it cannot

degree;

Nous

that

the

the

to

is below

its images

is eternal
in

led

is
; it is

purposeless

body

as

name

can

and
a

earth-body

earth

(*). This

soul

Her

other,"

the

its

interruption

lower

"

from

its quiet

which

much

its light upon

that
which
of
(8). This
necessity

exist

yet

in

only

(7).

original

two

body

as

much

the

love

of

necessity

Nous;

of

matter

Earth-Soul

with

simple,
just

without

instinct,

of

word

highest

is

"

of

representant

appearance,

sensation

made

are

of

the

inner

same

Cosmic

as

in

of

the

human

the

; but

have

to

dreams

certainty

It

the

said

the

therefore
; it differs
very
in its full psychical
state

body

materials

with

of,

Earthsome

the

by

sensible

of

self-conscious

be

may

through

also

spoken

lower

is connected

meditate

cannot

This

indicated

Earth-Soul

substrate

not

sensation

of

lower

the
It

but

thought,

higher,

has

higher

the

ness.
conscious-

is

soul,

vitality.

life is connected

is

(8).

Nature

has

The

all

the

probably

are

human

as

lower

of
of

the

(2), as

toplasmic
pro-

between

already

lower

Aphrodite

every

from

it from

this

times

called

image

which

mediators,

distinguish

At

functions

reproductive

is tfce begotten
"

Rhea,to
(*).

Zeus

in

Earth-Soul

have

we

is

being

difference

The

which

soul,

human

apart

Over-Soul.

the

lower

; a

is called

called

the

of

Realm

the

considered

when

the

vitality present
all

makes

body,

in

Realm

; the

body

which

dead

Sixth

The

the

and

VITALITY.

REALM,

"

life of

vegetable

the

XII.

the

history
Stoic

not

are

furnish

only

development

of

or

the
souls

"

The
said

impress
image.

Doctrine
to

of
On

be

of

Sympathy."

imperfect

the

perfect

it she

but

divine

depends

In

if

we

certain
look

nature.

for

being.

we

She
She

Nature

senses

may

is

see

its

only

in

may

her

offspring
has

the
and

existence

The

40

Philosophy

of Plotinos.

the Divine
exists in her (u). She is not built up
inasmuch
as
of foreign elements, as an aggregate, as a house is built of separate
bricks.
She is,in her body and souls, an
organic whole,
elements are all united in the highest Earthan
organism, whose
in mutual
mony,
harSoul (12). As in a human
are
body the members
there is a unity although it be composed
of sounds
low
in
human
in
the human
and high (14). As
a
body, so
ism
organAll
and
member
is
react
act
interdependent.
things
every
all
and
This
is
the
each
means
on
psychical.
other, by
physical
doctrine
doctrine of resulof
sympathy," which the modern
used by Lotze
of forces has re-established,and which
tance
was
"

as

supposititiouslyoriginal proof of Causation.

There
The
is nothing which
is
Beautiful.

his
4.

"

to

nearer

the

is beautiful ; the
of Plotinos than the belief that the world
had to enforce his view
beautiful world possible. Plotinos
he
Gnostics and also Christian Gnostics, whom
against heathen
in this polemic as being those who
mentions
say that the worldand
the world
evil (1B). Plotinos
thinks (16)that
are
creator
if it was
be composed
of matter
be the
should
to
the world
is
he
that
the
of
God
matter
assumes
image of
(of course
image
is the image of
which
God) ; and within this sphere of matter
than
beautiful world
could not
ours.
God, we
imagine a more
beautiful
in
that
the
made
should
order
It was
spirits
so
higher
into the
be forced to pollute their glance by looking out
not
man
oj the
especially to remind
night of non-existence
; and
who
therefore
be
and
it
of
whose
can
is,
goodness
God,
image
How
his
known
the
by contemplating
world,
image. Again, (")
be said to honour
the invisible Gods, if he despises
man
can
be
their visible images?
the guidance of Providence
How
can
ted
admitin the direction of minor
if it be not
admitted
matters
be called immortal,
in that of major ones?
How
can
a man
if you
deny immortality to the beautiful stars, and that these
have?
have
souls like men
heart

most

above
explained doctrine
Astrology and Vaticination. The
of things, or
law of resulof
the coherence
or
sympathy
ogy
of forces (18)explains all the truth there is both in Astroltance
his way
and Vaticination.
Plotinos cannot
to accepting
see
that the daily position of
a crude
Astrology (19)which supposes
If the
the stars
influences our
daily life in a supernatural way.
then
should
their
ferent
difStar-Souls
Gods
are
they are good ; why
have
little men
we
position alter their influence? What
influence
done to the stars that they should wish us evil? The
5.

"

"

"

of the stars can

of the moon
as
men
(21). The
commit

are

be littlemore

just as important,

life-givinginfluence of
which

the

than

the tides, the

on
deeds
of men
which

soul

finds

the

in

sun

her

that of their natural

the life and
sun
on
as

influence,

spiritsof
they

responsible creatures

if not more
the
so
(21). Of course
is part of the physical influence
into the body of the
incarnation

much
Rarth-Soul
influence
exerts
sun
; for evidently the
the
and
the
of
Thus
of
(25).
men
growth
nature,
powers
of Sense
and Vitality of man
affected by the state
are

on

the

Realm
of the

The

physical

of

influences
soul

escapes

Sixth Realm, Vitality.

the

sun

and

them, except

; but

moon

in

reflex

41

passible
higher imthrough

the
manner

body (*').
As to Vaticination, Plotinos

the

does not go beyond the scientific

of a single tooth or bone
consideration
of a long extinct
the
and
reconstruct
can
nature,
powers
age,
law
of
coherence
or
Therefore, granting the
sympathy, if
race.
of
from
conclude
the condition
skilful enough, we
can
we
are
the
the
of
other
of
conditions
cosmical
to
the
organism
one
part
judges of the position of the foot
parts, as easily as the dancer
that of the hand ";4).Both
of the same
from
are
consequences
The
heavens
will
other
tell
of
each
are
therefore
(26).
they
cause;
read
what
the
in
skilful
will
which
can
happen,
a celestial writing
"The entrance
of souls
because all things are interdependent (i!6).
into the world, and the general course
of their actions is part of
dependence
the universal order
of nature
(27). A good analogy of interbe found
in
of this world
of the phenomena
may
each
other's
follow
the fact that two
the
are
not
same
yet
eyes
from

vaticination which

motions,

so

that

from

the

position

of one,

of the other (28).

In connection
with Astrology and
the
of
state of the dead.
They
speak
us

good

they

exist after death

clearer than
see

one

may

tell the

Vaticination,
can

still harm

we

us,

sition
po-

should
or

do

that souls
by showing themselves, prove
inspire the Oracles, as they
finally,they can
do, not being fettered by the flesh (29).

can,
;
we

led to the question of the relation

6. Free-Will.
We
are
now
His poof this world-order
to the free individualityof the soul.
sition
the subject is almost exactly that of Kant.
Virtue and
on
free ; but the
realm are
the motion
of tliesoul in the intelligible
soul's deeds in the world are
part of the law of continuity, psychical
has no
well as physical (30). Plotinos
taste
as
(81)for
the crude predestination of fatalism,and like immoral
doctrines.
all
The design of
the world and what should happen in it was
of the divine Mind, not anteceding in
part of the Providence
but
in
the world
is the image of the Divine
for
time,
causality,
be said to degenerate
that
it
Nous
cannot
dwelling within it,so
or
(32). Therefore the soul is, in respect to her three
go wrong
which
lowest faculties,
ditioned
belong to the World
Order, rigidly confor
it
the
Earthsoul
had
been
this lower
given
by
;
Soul.
Yet, in its higher impassible self it is free as self-existence
make
it ; "and the soul will therefore be free exactly according
can
she identifies herself with her higher or lower
culties
fato whether
is therefore a slave of body, (when his reason
(33). Man
has identified itself with his vitalityand matter) (34); a slave of
has identified itself with his sensefortune, (when his reason
is free (when his reason
world (35). But man
has identified itself
with his individual Nous,) turning all things to intellect (36);
has identified itself with the
and man
is free (when his reason
Cosmic
Nous,) when the soul lives in contemplation neglecting
all else (37)Freedom
is serving one's own
ving
good, rather than serthat of another, that is,of the lower faculties contributed
to
"

The

42

it

entirely
than

on

his

The

have

We

the

of

days

They
between

see

can

(42),

senses

(43) hearing
of

increased

ality
Plur-

of

the

needed

their

inherent

as

no

have

thoughts
light.

Dai-

classical

erature,
lit-

acquainted.

are

eternal

spiritual

(*),
celestial

spiritual

celestial

physical

to

"

God,

all

they

seen

guarded

intermediate

their

by
of

we

in

mons
dae-

Christianity.

by

thoroughly

latter

have

They

communicate

world

carefully
it

development

realm

possession

the

is

of

stage

Like

prayers.

none

glow

rather

and

men

with

high

as

so

was

intelligible

implying

course

intelligible

the

their

at

are

given

was

quite

Plotinos

Gods.

and
in

freedom,

were

interchangeable

was

remained

who

men

depend

introduce

be

must

which
it

which

souls

are

is

would

there

daemon

meaning

Homer,

with

which

that

seen

word

probably

and

mon,"

This
evil

later

God

highest

C40)

actions

many

Unity.

utter

Gods.

its

therefore
the

nature

"

from

but

his

Daemon.

and

and

(39),

of

master

into

In

While

circumstances

even

7.

C38).

Earth-Soul

the

by

Plotinos.

of

Philosophy

body

(44)

language
that

each

souls
other

in

the

_by

an

The

44

the

whole,

in

nor

belongs

that
of

is

diminution

of
soul

The

fourth

can

forms

of

size,

but

is

but

measure

It

(22).

It

is

C23).

It

is unsatisfied

of

weak

its
the

these

The

active

Each

act

course

He
sort
at

of

of

that

be

Being

spiritual

the

is the

thought

Sixth

the

have

To

apply

to

their

by

an

idea

in

seed;

forms,

Nous

ponding
corres-

may

say

form,

and

we

future

the

the

or

Stoics.

the

to

Thus

of

form

the

we

telligible
in-

the

here.

cosmic

the

getting
be-

sure,

of

owed

number.

suitable

be
from

spermatic

Plotinos

of

process

germination

idea

idea,

its

takes

This

of

known

dark.

the

is like

shall

has
as

is

that

also

formed

of

"

this
matter

between

is

matter

the

in

to

which

intelligible,
and

matter

lowest

being,
of

marrow

of

is

and

(23),

by

comes

that
as

there
his

what

still

telligible
in-

of

contention
Plotinos
far

epistemology

he

of

form

the

cal,
identi-

are

and

intelligible.

itself

questions

the

result,

us

is

is

the

still

also

matter

This

is

is

being

Thought

and

Being

Since

Matter.

nature.

pushed

unity

length.

is

it

of

seed.

that

to

little

generation

that

Therefore,

its

never

thinks

of
It

It

measure,

bodily

possibility

C'4).

natural

only

we

active

form

lowest

driven

be

not

is' not

only

(ltt).

quality
it is
;

It

Being

So

and

are

well

an

Idealists,

the

to

"

should

seed.

as

Intelligibility

in

to

sense

the

intelligible.

is

world,

begetting

is

the
is

the

the

it,

in

it

principles

of

seed

3.

the

disposition

or

declension

and
after

Matter.

matter,

of
in

to

shadow

principle

of

two

dwelling

it is

Being;

not

that

image,

things

Ideas

that

(18).
is

it

utmost,

(space)
(20).

itself

yearning

general
side

and

is

of

Being,

of

have

emptiness

without

and

makes

unto

image,

Uncognisability

2.

gradual

(25).

nothing

Realm

size

it

(21).

(18)

stuff

which

assumes

"Asomatos"

the

at

source

one

be

(17).

formless

that

should

declension

is

there

privation,

evil

only

or

there

characteristic

the

if

pure

called

evil,

being

itself

Matter

is not

that

be

of

require

Besides

annihilation,

never

reduction

lower

reasonable

it into

Plotinos.

we

(15).

part

only

of

should

part

one

another

to

it

good,

Philosophy

enough
road.

another
must

cosmology

of

be

some

shows

CHAPTER

XIV.

REINCARNATION.

should

Reincarnation.

for

Need

1.

it will

reincarnate,

all necessary
This

God.

life

of

is

ethical

an

like

happiness,

it;

meriting

for

even

itself

necessary

seek

the

is
lower

all

only

can

the

on

of

form
the

soul

where

the

soul

will

it will

progress,

will

therefore

generate

the

The
a

2.

be

have

for

enough

cannot

heaven

this

inequalities

present
But

here

the

into

such

will

purify

souls

order

passage

foolish

kings
etc.

in

of

Plato

The

accounted

as

retribution

life

in

(*).

is

not

Justice

which

the

for.

their

the

as

worthy
end

Retribution

of

soon

for

; and

Divine

lives

other

(T) ;

free

own

will

(8)

Earth-Soul

(9), these

her

(5).
one

single

soul.

by

retribution

collaborates

especial

one

come

furnished

this

be

to

and

seemed

reincarnation.

enticed

or

habitation,

circumstances
she

has

as

coming
be-

incarnated

the
clear, Plotinos
quotes
sets
forth, for instance*, that

(") which
reincarnated

eagles,

as

quiet

citizens

as

(").

Superficial
Plotinos

of
will

have

satisfactorily

parts

make

to

famous

bees,

not

by

indissoluble

In

of

circumstances
the

why

seen

soul

soul

this

place

if the

And
of

purpose

for

development

purpose

led

are

earth

another

moral

moral

if souls
are

is another

souls

and

is

the

(3),

have

World-Drama

is therefore

this

she

carnation
in-

for

reason

Unless

place

the

out

(2)

procreation

there

Thus

(*)."

already

vindicated

(*).

attractions

naturally.

itself

body
working

Plotinos,

of
We

"

build

incarnation
as

creation

Justice.

long

and

of

serious

as

the

in

Will

purpose

man

of

Divine

itself

propagate

may

then

for

progress,

to

knowledge

for
"

it is

learn

may

The

evidently.

love,

it will

Therefore

mere

desire

have

they

body.

soul

the

never

will

with

of

part
divine

by

gotten

whether

all lower

than

in

had

be

will

that

off

of

they
of gainopportunity
ing

an

faculties

teacher

be

only

own

world

work

better

its

of

the

stedfastly, and

body,

at

is vision

because

happy

higher

or

in

be

to

is after

experience

and

souls

good

Experience

it is

why

life

of

can

have

to

decide

its lower

with

for

only

are

therefore

it. It is necessary
merit, to let our
reason

end

The

one.

all happiness,

Gods

merited

identify

asking

while

worth

we

incarnate.

to

aim

The

be

why

ourselves

asking

Before

"

readers

taught
between

have

theory

human

and

seized
of

upon

this

reincarnation
animal

bodies.

passage

which

There

to

made
can

that

prove
no

not,

ference
difhow-

The

46

Philosophy

of Plotinos.

doubt that Plotinos held no such theory ;

ever, be the slightest
of fact,many
and as a matter
have been led into
commentators
in
this blunder
because
from
Plotinos,
quoting this passage
is his custom,
Plato, does not state that it is not his own,
as
when
the philosopher."
quoting Plato, who was
that Plotinos took the
In the first place, we
have already seen
trouble to say that the human
rational
that
reason
was
so
in the body of an
it should not be likely to desire to incarnate
the Idea of a cow
Nous
animal (13). Besides, in the Cosmical
or
of
it
be
natural
those
and
therefore
would
as
dog are as
men,
mind to'enter into an animal body (").
unnatural for a human
"

"

"

of haphazard interchange would

interfere with
Such a scheme
strict retribution among
men.
Plotinos's own
scheme
of reincarnation
(15)will be found very
become
rational : bad masters
slaves,rich people who have used
their wealth
are
badly, poor ; murderers
murdered, and rapers
are

raped.
During the intervals between

in
incarnations souls (which are
this condition
that
of
often confused
with daemons)
to
part
go
is appropriate to their merits and their
the World-Soul
which
fering
sufcondition, the good souls being at rest, and the evil ones
in the meanwhile
(16).
to
The
idea of a physical resurrection
most
was
repugnant
than the tool or prison of the
Plotinos ; as the body is no more
perfectio
soul, it.would be cruel to enclose the soul in it and all its imits
whither
forever (1T)- After death, the soul goes
inclination leads it,so that true friends will meet
more
:
once
in the body most
able
suitthe soul reincarnates it reincarnates
when
that
the soul has left its body, it becomes
for it (18). When
towards
which it had directed its activity(")"
of utter and reit may
Thus
indeed happen, that on
account
peated
and
in
tial
besdie
sink
into
wickedness
soul
matter
a
may
circumstances
(*")so that it will reincarnate in an animal or
bestial,it is not
vegetable body (21); for if the soul has become
than a bestial body.
able to form for itself anything more
reincarnations
earth are
The
souls that need
on
no
more
the universe, and be
see
placed on the stars, whence
they may
The
in such circumstances
fitted to develop them.
most
as
are
and
Cosmical
souls
towards
the
turn
rethemselves
Nous,
turn
purest
for ever
home.
to their intelligible
3. The

Three

Factors.

"

There

are

three

factors in each

nation.
reincar-

is in all Being the yearning of love ; to communicate

There
of itselfto that which is below. For such a reason, The God begat
in his own
the Nous
image. Likewise souls seek to beget their
them.
and
the things below
of
themselves
to give
or
image,
she
From
better than
such a divine mission the soul returns
was
when
she incarnated ; for she has been, as Methodius
says, to a
certain extent
Christ.
She must
become
individualized,and
a
the
till
self-determined
be
seek
there
to
no
more
bility
possigood,
of falling(M) although in another place Plotinos says that

Reincarnation.

for

is always

there

development

highest

the

unto

even

her

47

soul

reach

can

earth,

on

possibilityof falling C28). Her

the

desire

it

for and

care

the world

first

but
enlighten
senses;
anxious
if she
forgets herself in this occupation, and becomes
for the welfare
of the body and for its lusts, she is held down
by
is to

to

of the

(").
place, it is from

sire
inclination, and departicular body (M).
of hers was
Yet, lastly, this very
foreseen, foredetermined
her
in
the
fulness
of
time, with magical
destiny (*") ;
the body the Earth-Soul
she enters
has prepared for her;
powers
remain
for
in the
she was
to
not
enough
intelligible
strong
In

second

the

that

her

own

in any
desire

incarnates

she

"

C27).

world
4.

Oblivion.

Objection from

is the

Reincarnation
souls

do

Plotinos

usual

The

contention
their

remember

not

"

that

former

objection

the theory of
life human

to

in the present
incarnations.

this

The
lower
objection in the following way.
wliich
faculties of the soul, including Sense, Vitality, and Body
include also the passions and the physical memory,
furnished
are
incarnates.
have
soul which
We
to every
new
by the Earth-Soul
the
that
death
the
soul
leaves
behind
at
already seen
earthy
(M). This earthly
spiritual body, with its passions and memories
spiritual body lasts longer than the physical body, but begins to
learnt on
earth, with
decay at death, having in itself all that was
all the remembrance
of the petty things of the life (29). As we
there is a higher memory
have
in the eternal
impassible
seen,
meets

"

which

soul

soul

consciousness

the
in

the

for the
In

of

an

faculties

lower

and

yet

most

he

the

of the

that

and

when

it will

recollection

uses

very

have

become

carnate
in-

into

come

says

that

forgotten,
is put

aside

clear, we

definite

facts he

training which

may

make

life,has
learnt

that

use

ably
probat

lege,
Col-

learning

years.
"

There

If reincarnation
efficient

the

(").

graduate, in middle

if not
all the
that mental

him, to the end of his

from
Suicide.
Objection
5.

safe, but

soul

College

gave

reincarnation.

Platonic

the point of Potinos

order to make
illustration.

forgotten

of

of a)l its past lives. Thus

Plotinos
be
between
incarnations
much
would

interval
and consequently

anyway,

the life :
far enough,

also has the records

will have
developed

means

is still another

objection to
suicide is not
only

be

true, then
free oneself

to

unendurable

for the

time

from

stances
circum-

being.
is the only theory
theory of reincarnation
that will yield an
It is foolishness
adequate argument
against suicide.
it is foolish
to
waste
opportunities of development
; and
is ready to abandon
leave the world
until the soul
the
cumstance
cirto
and
has
learnt
all
lessons
it,
surrounding
possible
On

from

the

contrary,

them

(w).

the

CHAPTER

XV.

ETHICS.

As

have

we.

of
is

already

pointed
is ethical,

Plotinos

the

highest

contemplative
or
important
Virtue

i.

Vice.

and

practical.
possible to

life.

All

"

But

import
The

virtues

scful
lusts
itself from
the
disentangle
may
the
cannot
purifications
change
soul, since
eternal
the
to
they alter its relation
; but
it
hand
and
the
lusts
from
(2)
freeing
upper

(3).

flesh

the

It

then

its likeness

state

appears

God

to

in

its

also

his

seen

tem
sys-

is the

that

how

remely
sup-

of

by

which

the

flesh.

the

These

it is

and
impassible
it the
body,
giving

disturbances

and

(4), in

original purity
all (5). Purity
to

of
which

of

patent

appears

osophy
phil-

tne

of

(-1).

purifications,

are

of

end
; and

man

have

we

life is morality

this

to

main

or

attainment
theoretic

the

out,

soul

the
ual
individidentify itself with
seeking
reason
Mind
(6). As long as it keeps its purity, the soul
Nous,
or
life is an
evil ; let purity be lost, and
evil ; for life
finds nothing
inasmuch
is
The
itself is
is good
evil
soul
repelled (7).
only
as
descend
from
the
not
(8).
not
evil, as long as it does
good
the
the
of
soul?
What
Anger,
impediments
cupidity, lust,
are
avarice
the
(9). What
pain, fear, gluttony,
intemperance,
are
attain?
fortitude,
must
goods
Just habits, pure
we
temperance,
divinity of mind
(10).
calmness,
modesty,
consists

in

What

the

virtues?

are

for

good

effective

her

"The

(12).

nature

four

The

Platonic

lie in

Cardinal

and

Magnanimity,

Virtues

Prudence.

soul,

which

that

is the

Virtue
effective
that

than

is virtue

is
most
even

the

to

Courage,
Temperance,
tue
unpurged
by virare
is the
of
fleeing
bodily lusts, sensual
the
attainment
of utter
purity.
of the fear of death, that
is, fear
This
ence
the body.
implies indifferbe
which
cannot
anything
or
is
time
of death.
Magnanimity

Those

Hades.

all

to

taken
the

earthly
wth

away

the

advantages

from

away

It. would

our

all

at

lower

who

earth.

on

things,

and

is

Prudence

turning

to

wisdom

things

the

(14).

above

this,

soul

are

"

advantages,

the

of

contempt

turning

men,

being
more
the
body,

to

Temperance
gratification, and
pleasure
is but
the
Courage
overcoming
of the
soul
outside
of
of being

of

the

(")."

(13).

soul

in

of

energy

her
to
according
of development,
is
What
beauty

means

prayer

to

or

be

life

but

hard

discipline
to

is

not

become

to

that
to

find
leads

avoid
God

more

to

evil

(15).

a
or

rule
of
searching
than
this
higher end
the
examples
copy

life than
:

the

of

end

good

Ethics.

2.

Philosophy of Sin." We

must

49

now

enquire concerning

the

of the higher with the lower

It is the agreement
obedience
them
(16). The
to
of
instead
compelling
faculties,
lower
soul
cease
the
but
never
sin,
rational soul itself can
may
influence
its control and
break
loose from
to be its image, and
into the
it is merged
of
the
when
soul
death
The
occurs
(1T).
in
the
buried
with
when
ground.
it,
body, and thus dies along
(18).
by Hades
This externalization of the soul is what is meant
of the body which leads to sin is laziness,whereby
The
weakness
spring
in generating offthe soul becomes
overweighted with matter
in
themselves
(19).The natural appetitesof the body are
the world
misused
not
likewise,
C20)
are
as
so
they
long
good,
;
be recalled to God.
that souls may
is beautiful by nature, so
dissolution
the first perceptions of some
Pain and sorrow
are
of sin are
otherness,"
rashness," primary
(21). The causes
above
and a desire to belong to oneself C22). But
all,the first
of sin is
cause
fallinginto generation (23)." The meaning of
is turning into oneself from the flesh and itslusts (")"
temperance
nature

of sin.

"

"

"

from
the flesh, its
for turning away
The
of
been
reason
assigned.
yet
that all actions of the body in the
it is as follows : we
have seen
been
have
strictlypredetermined,
dispensation of the world-order
It
and that liberty exists only in the intelligible
world.
is plain, therefore, that if the reason
identifies itself with the
of
absolutely the slave of the determinism
body, it becomes
it identifies itselfwith its ideal
external causality. If however
soul, or with its individual Nous, then it has identified itselfwith
that part of itself which
is free,and outside of the sphere of determinism
The lusts of the flesh lead to slavery ; purity leads
and
freedom
self-determination.
to
We
not
to be a live
are
the
but
embodied
Inside
an
body,
spirit(25).
body, the soul is
preordained, along with all things ; outside of it she is free.
Therefore
the aim of her struggles is to separate herself from
the body (M).
Yet

the

lusts,and

definite

the

reason

body, has

not

"

"

The Path of Enlightenment. This part of the Soul's development

is called
enlightenment C27),"for she is herself a light.
This development may
be divided into three C28)or seven
grees:
(29)deI. Purification by virtues; II. Prayer; III. The adorning
and
of
purificationof the soul; IV. Beginning to be conscious
the intelligible
Perseverance
in
this
VI.
Full
course
;
world^V.
fruition in it ; becoming
like God, and unable to fall back ; VII.
Becoming God (30). Thus the development of every successive
faculty,assisted by knowledge of the right doctrine.
Although this path of development is the same
for all souls,
different kinds of souls, or souls with differing
yet as there are
it is plain that the course
characteristics,
of development
must
be changed for each, although probably the same
stages, or like
stages will occur.
This Plotinos calls
the threefold return
of the soul to God
in
(31)." Each soul must
its
since the
own
progress
manner,
perfect life is, in each degree, to live according to nature
(w).
3.

"

"

"

The

50

Philosophy of Plotinos.

learns
kinds
of Souls : the Musician, who
by
and
the
seeks
the
who
Philosopher,
knowledge,
experience ;
it is to love (33). Active and
Lover, whose characteristic power
sensual
exiles from
their true home
turn
remen
are
; the Active
who
easier than the Sensual
are
to their fatherland
men,
like beasts laden down
with prey
Plotinos then says that the
in
sounds
Musician
is led upward from harmonious
to harmony
telligibl
the path to the ingeneral, and from this to ideality whence
is at first entangled in
Lover
world is plain (34). The
the beauty of the flesh,but rises by his utter unselfishness to the
the
science
and
Nous
to
(35).
beauty of morals, and thence
seeks
to
knowledge, is so near
Lastly, the Philosopher, who
from
the
free
him
ness
weakthat
needs
he
to
a guide
only
perfection

There

three

are

"

of the

The

4.

body

(3e).
of Conscience.

Daemon

"

But

who

shall this

necessary

Plotinos's explanation of
Conscience, the Daemon.
guide be?
the phenomena
is singularly clear and interesting.
of conscience
The
Daemon
is not, as might be supposed, a supernatural guide.
of psychology.
It is not an
It is only a natural phenomenon
it
external
is
ourselves
our
own
to
higher self.
only
intelligence
;
in
that
himself many
have
We
principles.
man
seen
epitomizes
identified itselfwith some
His reason,
one
as
lar
particua rule, has
his
individual
either
his
or
of
his
Nous,
principle
nature,
him
faculis that ty
that leads him and warns
has
with which
his reason
is next
above the one
of his which
of
for instance, that the reason
identified itself. Let us suppose,
Tne
their
itself
and
lusts.
has
identified
with
his
man
a
senses,
Daemon

The

senses.

him
of the
higher principlewill then guide him and warn
Daemon
this
the
his
In
of
case
self-indulgence.
consequences
his reason
be his own
would
individual Nous.
Again, suppose
next

in
Daemon
identified itself with his individual Nous
: the
if his
Once
Mind.
Nous
will be the Cosmic
this case
or
more,
then
Cosmic
itself
with
his
further
should
Nous,
reason
identify
the Daemon
could be God himself.
has

lead him in the

this point ; it
Plotinos is not very clear on
first instance.
very
of
hear
he
doubts
the Voice
could
the
lower
would
man
seem
chooses
Thus
his own
God.
according to the
man
Daemon,
is
he will act (3T). Thus
which
choice
man
no
of principleon
but
listen
to
if
will
in the dark, by God
left to flounder
man
;
will change with his own
his inner voice, which
change for
he will be led into the full glory of Divinity.
better or worse
C38),
the value of prayer
The
inner voice is heard by prayer
; and
will
Mere
is great.
intellectual will and desire
certainly get an
of things
appropriate answer
through the law of the coherence
the
of
command
Divinity
but
is
not
true
adoration,
(3U);
prayer
The

could
question arises,why

not

God

himself

o.
full meaning of the maxim, know
self
thyGod.
This
of
is
self
divinity
man
highest
every
is quiescent in him until he have developed it. To
man
human
The
ourselves.
have
God, we
only to know

thus

We

come

(41). The
of every

become

to

the

The

52

godlike

become
must

In

beautiful

and

herself, and

to

polish herself
the

Philosophy of Plotinos.

as

himself

(60)." The

soul

must

turn
re-

if she does not

find herself beautiful,she
the sculptor polishes his statue.

three
of ecstasy there are
stages : expectation of
the Divine, absoluts trust in it,and final self-immolation, which
is above
conscious
Nor
can
we
thought in silence and peace.
if we
then
be outside of ourGod
see
: for
selves,
could, God would
whereas
rises into us from within (82). Thus
God
God
is the Light which
is seen, but which is lost in the very vision of
it : for
Ta duo hen gignetai," both become
one
(81). Eternal
from
eternal proximity to God
felicitycomes
(82),the eternally
forced to begin
beautiful,so that the soul loves God and is ever
act

"

again

to

"Since

love

God

him

(63).

admits
become
He
us.

no

Diversity into himself, he is always

sent;
pre-

versity
Diwe
put away
present to him whenever
from
forced
does not seek us, as though he were
seek him
and live for him.
to live for us; but we
Although indeed
him
contindo not
are
ever
see
we
revolving around
him, we
the supreme
uallv : but as a choir of singers which turns around
for
while
be
distracted
from
Master
short
a
contemplation
may
in the harmony, yet when
of the Master, and blunder
they turn
and

we

everything is perfect once

again, thus do we always
when
revolve around
we
forget about it. But when
God, even
him
then
is
wish crowned,
utmost
look towards
our
we
again,
him.
and we
revolving around
sing to him a Divine song, ever
("4)." Every Soul in its natural state loves God, desiring to be
united to him, affectingthe honest
love of a pure virginity (M)."
is the life of Gods, of divine and
blessed men,
Such
turning
from
the desolate
life here below, flying alone to meet
away
God
alone, face to face C66)."
the
are
6. Happiness. Such
are
delights of ecstasy. These
the
that
is
however
are
most
not given to .all. Happiness
many
able to reach ; and intelligible
happiness all can
have, although
world
all be free from pain (6T). As the intelligible
they cannot
be no
addition of pleasure by reis outside of time, so there can
petition
is a sounding
of ecstasy ("*); the only possible increase
Aristotelian
famous
of deeper depths within (89).The
ble
quiblife is
when
about the happiness of life being only known
and at an end is nothing but a very transparent
sophism (T0)
over
since happiness, after all, does
not
depend on deeds (71).
for nothing
The
will have both joy and sorrow
wise man
(72),
him
taken
from
If they are
be added
him.
to
or
equally
can
be
rich
and
the
will
the
man
equally happy ; for if
wise,
poor
external
add
anything to intelligible
things, how
goods cannot
can
happiness (T). Happiness is
they add aught to intelligible
the change of death has no
turb
of the soul so that even
to dispower
terrible than
it (74). Death
is after all nothing more
a
change of dress on the stage (7B).It is only terrible to children,
not to men
(78).The soul should use the body as a tool, and not
be more
is affected by
affected by its injuries than a workman
in the bull of Phalaris. the wise
the injury to his tool (7T). Even

to

him

then

"

"

"

Ethics.

is

man

usually
is

to

and
is

(7*).

happy

as

or

After

possible.

if

divine

life

wise

if

they

enjoys

man

different

(82),

happy
its

and

man

earthly

continually

of

so

that

nightmare
with

God

he

the

misery,

(84).

be

sick

fault

and
do

the

its

sounds
external

an

enjoy

the

world,

enjoy

into
real

fish
unselnot
can-

all

waking

of
it
hours

the

O53).

depths

itself

The

therefore

deepest

portunity
op-

weakness

consciousness

awakens
its

as

not

not

one

well

(80)?"

happiness
may

at

souls

godlike
of

tion.
educa-

evil

give

souls

man

and

of

means

to

own

this

soul

to

become

wise

the

is

if

to

affect

of

our

wonder

the

when

life

happiness

life,

only

is

fleshly,

the

though

can

the

highest
For

it

seek

not

the

pleasures

Circumstances

is

do

(81).

intuitions
exist

What

not.

are

and

is

pains

its
Misfortune

inextirpablc

the

of

time

has

virtue'

of

(79).

certain

are

bear

it

he

end

that

possible

evil

purpose

happy,
"

we

the

until

as

the

the

says

that

they

must

we

all,

become

to

to

bodies,

and

but

Stoical

so

he

well

as

and

have

we

another

borne

good,

the

to

While
time

be

must

nothing

body

always

not

when

as

sense,

from

soul

sorrows

is

Plotinos

common

more

separate

53

the

forgets
are

CHAPTER

XVI.

AESTHETICS.

Beauty,

that

if it did

not

of

review

his

forth

set

God

As

Over-Beautiful.

the

God,

1.

is

his
philosophy
the
opinion
on

Over-Good,

is

Plotinos

"

is he

so

could

be

not

of

fond

passionately

so

complete,

subject.

Over-Beautiful.

The

Cosmic

Nous

it is the
is beautiful, because
of God
(') ; the World
image
it is the
of the
Nous
beautiful, because
image
are
(*}. There
beautiful
therefore
Cosmic
three
the
most
things : the
Nous,
and
the
Men
who
slaves
World-Soul,
World-Body.
to
are
is

Venus

do

only
of

beautiful

these

beautiful
is

; when

(6).

form

Cosmic

Nous

beautiful

In

The

again,

is

Beauty

(") the
Realm
2.

Nous,
inner

in

possesses

is

especially
of

of

virtue,

or

The

"

itself

nobody
it himself, so
he

mind.
within

As

judge

Manifold

kalon,

of

he
our

of

an

This

the

or

eye

of

beauty

(12).

Incorporeal

the

normally

last

pressing
ex-

tiful
beauin

the

of
the
image
(since the
she
recognizes

of

speak

can

physical
dare

should

nobody

returned

physical

beaiJty

beautiful

to

sight
of

or
a

ourselves

himself,
hearing
statue,

or

before

until

beauty
of

judge
by the

to

of

the

judge
rather

or

be

must

of
we

he

song,

dare

A
have

incorporeal
man

of

of
;

seen

beauty
his

own

incorporeal

incorporeal

become

beauty
Light

Divine

faculties

is

beauty

is the

beauty

(").

Idea

Divine

Sensual

is the

which

soul,

reason

which
is

formula

ear.

an

or

by

incorporeal

sensutffand
of the

formula

Over-Good),

beautiful.

the

itself

being

it himself
perceived
is outside
Corporeal
beauty
cannot
consequently,
man
a

the

Idea

is the

fully revealed

more

have

have

Nous

the

Divine

the
matter

is

kallos,

mega

begotten

as

matter,

being

the

As

until

Soul

innate

itself.

until

Protos

therefore

soul,

the

God,

both
that

beautiful,

"

therefore

of the
begotten
image
Nous
is it
(its Unity)

the

is

is the

matter

(5). Beauty

any

in

Unity

as

(10).

self is The

Beauty

as

Idea

matter

beauty
Beauty.

instinctively

things

beauty
vanquishing

form

of nature
Human

three

one

things, we
thing
ugly (4). Anyit is an
image,

are

we

inasmuch

of

beautiful

them,

only

is

them

to

image

the

way

behold

we

is in

itself through

faint

some

then

Nous

; and

beautiful

seems

ignore

its

Divine

kalon"

noeton

in

far

as

what

When

we

resembles

(7). Thus

ugliness.
(8).

it is

(3).

beautiful, therefore,
of these
faint, of one

however,
in

that

because

things

three

become

lies

understand

not

beauty

perfect

perfect before
we
must
we
just so
give a judgement

can

be
on

Aesthetics.

we

the

oregetai
holy

of

must

enter

naked

with

vision

(")

"

at

God

them

the

Father."

find

we

the

that

soul

every

Those

who

by

which

inner

strives

off
seek

Whoever

their

ments,
gar-

and

the

end

fly
all

the

vision,

of

there

therefore

things,
eye

which

all

the

of

sees

the

body,
indeed

strive
we

possess,

the

eternal
;

fleet

no

to
must

desire

or

and

"

trials

There"
is

our

"

and
very

must

we

more

which

the

there

ships

assume

but

he

of
and

bliss.

any

see

does

beauty

sorrows

came

we

neither

all

for

desire

for

whose

souls,

need

we

what

;"

beloved

whence
God

to

with

burn,

the

fatherland

away

develop."

with

he

into

penetrate

taking
they

understand

forgetting

To

closed
another

which
"

purified

be

does

one

is

from

is

and

after

(13).

into

love

be

of

keep

if

until

cut

"

what

to

yearn

that

first

live,

and

exist,

they
this,

is

psuche,"

pasa

-holies

and

throw

beautiful

and

good

Hou

we

and

perfect.

be

The
"

polish

must

and

ourselves,

to

return

must

beaut.iful,

not

are

statue

We

beauty.

incorporeal

55

but

ing
hav-

resurrect

few

deed
in-

CHAPTER

XVII.

PLOTINOS

Deities.

Pagan

1.

of

system

His
of

sake

his

cutting

full

from

list

the

that

find

Zeus

indicated

life

be

the

Debt

into

Besides,

its

of

orders

cosmic

the

basis

Pagan
4.

the

as

it

was

absolutely
of

dogma

Greece.

of
He

in

possible,

Augustinian
justice

Christian

Light

world.

preserving

worth
that

and

Last

The
Greek

unless

just,

the

of

outside
as

took

the

is supposed

of

to

the

have

do

demanded

the

all

and

conceive
absolute
The

much.
the

be

not

admit

to

great

to

tering
al-

merely

last

and
as

almost

was

almost

predecessors,

Love,

Plotinic

it could

bottom

is the

of

alterations.

by

himself

in

found

three

that

at

public.
Re-

Plotinos's

in

willing

are

his

be

conception

certain

of

source

material
of

theism
mono-

conception

monotheism

in

rigid

may

stood

any

would

Olympic

whole

Christianity,
not

only

this

it

each

Plotinos

absolute
could

is

of

were

of

Plotinos

by

religions

Proof

up

labours

Christianity
God

"

summed

used

Pagan

we

most

them.

the

it not

is

dogma,

we

the

possibility

no

with

this

are

wields,

Then
of

many

One

Christian

Zeus,

tible
incompa-

power

the

as

clature,
nomen-

he

Pagan

without

act
over

called

Kronos

with

Plotinos

of

three,

other

into

Pagan

dogma

of

relations

Dei,

nomenclature,
of

"

of

and

Deities

the

divided

into

existence

literally transcribed
the

then

system

Herennius

when

of

Hippo

Civitate

De

his

the

the

not

glance

we

sister-souls."

apply

to
names

Plotinos.
of

all

entirely,

which

does

totally

nomenclature,

conception

to

if

many

"

out

the

he

Uranus

are

incompatible

seems

in

the

system,

Augustine

that

monotheism
works

Zeus

pagan

whole

his

light

fact

still give

to

; for

changed

and

find

we

taken.
mis-

totally

is sometimes

that

left

If the

"

which
;

is

duplications

many

instance,

in

realities

Augustine's

3.

order

dogmatical

and

find

and

ganism
Pa-

basis

illustrative, for

Besides,

souls

being

cosmic

we

human

of

names

to

for

and

Monotheism.

have

matter.

Hermes

as

lack

important

2.

the

deities, which

total

finding

in

and

conceptions,
and

short

his

dogmatical

merely

are

Earth-Soul,

Rhea,

still ruling

Gods

framing

rehabilitate

conception

explanations

references

as

Aphrodite,

the

in

to

it with

Such

before.

Plato

of

such

seeking

was

furnishing

to

that

supposed

Plotinos

had

not

PAGANISM.

been

by

references

differently
the

has

religion,

it had

as

It

"

philosophy,

as

such

AND

that

same

light
that

of

was

proving
of

God

beauty.
absolute

damnation

of

Plotinos

the

whole

he

race

by
the

of his

ruin

absolute

super-natural

had

no

Plotinos
education

not.

dieth

to

And

conception

of God

forward

God

and

could

tide

not

all else, indiscrimin

only

the

over

the

as

cated
vindi-

be

of

emergency

gustine
scruple to say AuBeauty.
of all, after salutary

absolute

salvation

the

to

57

infants

need

we

still speaks

Augustine

of

love

mediation

creatures.

looked

that

Paganism.

unbaptised

made,

had

The

and

of eternal

fire and

of the

worm
,-

The

of the way
to explain his conception
difficulty of Plotinos
in which
God
affects Christianity equally :
begets his creatures,
and
difficulty of providing
Christianity has the additional
an
planation
exmode
for the other
of origination called
creating."
Both
Plotinos
and
Christianity preach lofty morality ; but the
of human
life of Plotinos
is God
himself
guidance
; whereas
hesitates
the
lest
the
of
Son
Augustine
to
as
much,
glory
say
"

be

surpassed.

Christianity preaches
Plotinos

cannot

degree

the

away

of

comfort

resurrection

physical

with

it ; he

being

does

enclosed

the

ot

look

not

flesh

forward

with

all

for

eternity in the
the old body, even
when
glorified. He
guards the
truth
implied in it by the fact that souls when
reincarnating
reassume
flesh, without
them
condemning
to it for all eternity.
Last of all, Plotinos
little injustice in the world,
explains every
any

limitations

every

at

of

sorrow,

; for

tear

every

and

furnishes

reincarnation

of absolute

justice. Christianity closes its

in its sublime
inequality of this world

the

to

eyes

faith

that

scheme

injustice,
somehow

God
is just ; but the Christian
the
before
for
priest is mute
cry
justice in this world
the sorrowful
from
and
oppressed.
Plotinos
is long
dead
since
is
philosophy, as his own,
; his
it has
long dead
died : for it has
strutted
in
about
; but
never
borrowed
plumes since his day till now.
cannot
Yet, the world
look

back,
:

ancient
will

be

few

it has
will

history
a

too

have
on

which

satisfaction

days, God
was
his prophets

in his
and

much
the

his

for

in

time
we
us

world,
saints.

the
or

read
to

and

future

leisure

know

the

name

that

revealed

to
to

it with

crown

look
of
even.

himself

at

the

Plotinos.
in
as

those
ever

cess
suc-

page

of

Yet.it

gloomy
through

NOTES.
CHAPTER
Where

2.

Aniinsi.

Al..

Clem.

4.

c.

1:

(2)

Lact.
1:

(6)
1:

(17) 1:

26.

13.

(22) 10:

4.

(24)

1:

190.

Patritius,

(33) 2:
4:

(44) 1:

(50) 10:

23.

31.

(45)

6.

13:

2.

14.

(52) 10:

1:

11;

(26) 1:

10;
17.

19,

(31)

11:

8.

(35)

10:

7.

19.

11.

13:

12:

(It

Vita.

Plotini.

Christian
1

Beg.

4:

4:

22.

4:

the

1:

3:

(8) 3:

7.

(12)

God

to

cusmati

of

3:

proem

3:

know

1.

91:

325,

C.

"Let

ourselves"

hautous

"

Note
6:

Beg.

be

6:

Knn.

4:

3:

1.

1:

8.

(6) 1:

1:

8;

9.

(9) 1:

4:

9, 6:

3:

12;

(14)
4:

13:

2:

4:

1:

4:

9, 10.

7; 4:
3.

See

4:

36.

8:

in

E.

9.

6;

19.

(27) 12:
8:

14;

2.

10:

23.

21.

(43)

11:

12:

23.

(49)

10:

(37)

(55) 4:

6.

8.

p.

persuaded

(3) Bigg.

(5) 1:

1:

(6) 3:

D.

7, proem
the

by
de

2.

690

(10) 3:

19, 7.

6:

9:

(4) 3:

"Peithouinetha

(2) 1:

general
4:

7:
4:

See

15.
1:

6:
1:

1:

12.

1:

4:

5:

3:

12;

See

5.

(15) 1:

(22) 4:
4:

4.

11:

1:

2.

(7)

325,

(11)

C.

of

commandment

t6

an

12;

4:

tou

parkel-

Theou

gignoskein."

1:

8.

H.

17,

8.

CHAPTER
(1)

(21)

is understood.

2.

1:

(9) 5:

us

16.

Meinecke,

14:

11:

10:

26;

(13)

14;

12,

699

9:

5.
12:
15.

8, 9, 13,

(48)

(2) Eusebius,

46.

p.

10:

4.

13:

1:

5;
13:

(20)

(42)

(54) 1:

Quoted.
(5)

V.

3.

c.

20.

12.

given "Ennead

Alex.

Beg.

7,

4:

is

name

Porphyry,

Platonists

2:

2:

no

9:

5;

(36)

20.

1.

CHAPTER
Where

(32)

(41) 10:

(47)

(53)

(12)

7:

1:

c.

4.

Phys.
16;

2:

18.

21.

8;

9:

Bpit.

Al.

25;

22.

2, 5;

'Stobaeus

8.

(46) 13:

12:

(19)
8:

11;

1:

8.

4, 9, 13,

5:176b.

8:

de

5:

9.

Cyril

(4) 13:

8;

5:

26.

274c;

(11)

9.

11-7.

Ex

(40) 4:

8:
33c.

Lib.

7:

23,

15.

2:

6, 11;

25.

6:
8:

64c;
Jul.

4:

3;

65.

5:

(10)

8; 5:

Tat.

4:

17;

(39) 4:

(51) 13:

0.

3:

1-3.

1:

(30)

(34) 2:

5.

(38) 10:

to

(25) 10:
1.

6.

Hist.
1:

Inst.

Dei,

c.

31;

(23) 1:

Thai,

12:

(29)

8:

1-4;

3, 6.

22.

10.

16.

4.

p.

63e,

Al.

12,

9-11;

(18) 1:

of

57b,

(9) 9:
1:

(15)

12:

Hermes

1:

(28)

26.

13;

Of

8.

19.

56b,

4.

(8) 5:

2.

Civ.

(3) Cyril

9.

4:

12:

(14)

7.

1:

(16)
10:

(7) 13:

12.
5:

9;

Inst.

Div.

de

Aug.

52a,

2:

33c;

31b,

30a,

13.

2:

8, 9, 6.

Val.

c.

Pamph.

Div.

Lact.
4:

16;

understood.

is

Tertullian.

6.

Euseb.

Van.

Firm

15,

13,

Gent.

4.

6:

21;

11,

2:

Adv.

Arimbius
Jul.

1:

Strom.,
Inst.

Div.

; 2

22

Idol.

"

Poemandres

21,

de

Cyprian,

33.

Apol.

Martyr,

Justin

ill

"

given

is

name

no

IV.

(10)
4:

7:

12;

(18) 6:

7:

30.

3:

20-24;

4:

7:

8.

(24) 4:

7:

12.

(3) 3:
9, 16;
3.

8:
4:

4, 5
7:

(7) 1:

4:

9, 10;

9; 2:

1:

5;

5:

3:

2:

23;

1;
6:

(19) 3:
1; 6:
(25)

4:

1:

2:

5:
4:

8:
16.

1:

7:

2.

3:

5:

4;

3:

3:

6.

4:

15.

12,

13;

3;

16.

5,

1:

5;
6:

(20)

4:

8:

3:
7:

4;

8.

3:

6:
17.

6:

7:

12;

1:

1:

(8) 1:

4:

15.

4:

6;

2:

1;

3; 4:
6:

6.

5:

4;

1;

14;

3:

2:

3:

4:

4:

7:

1:
3:

4:

2:

7:

3:
7:

(12)
6:

(13)

(21)

12:

7:

4.

(17) 6:

4:

4:

7:

7:

9:

Int.

5; 3:
6:

6:

6.

7:

11;

(5) 4:

(11)
2:

12;

5:
6:

(16)

(23) 6:

9;

6:

9:

(4) 6:

seqq.

12,

6:

1:

15;
4:

VI.

5,

12;
14.

(26)

1:

62

The

Philosophyof

Plotinos.

1:

7; 2: 10; 5: 1: 10. (27) 1: 1: 10; 1: 4: 16; 1: 7: 4; 6: 7: 5. (28) 1: 1:

7; 1: 8: 5; 5: 7: 5; 6: 4: 15. (29) 1: 1: 3, 4. (30) 6: 9: 8. (31) 6: 5: 11. (32)
5:

1:

10.

CHAPTER

VII.

(1) 3: 8: 7, 8; 5: 1: 4; 5: 3: 10; 5: 6: 2; 6: 7: 39; 6: 9: 6, 7. (2) 5: 3:

10-13; 6: 7: 37. (3) 5: 3: 12; 5: 6: 3; 6: 6: 13. (4) 6: 9: 1. (5) 3: 8: 10; 5:
3: 17. (6) 6: 2: 17. (7) 5: 4: 1. (8) 5: 3: 11; 6: 7: 17; 6: 9: 6. (9) 3: 8: 9.
(10) 6: 8: 11. (11) 1: 7: 1; 1: 8: 2; 6: 8: 16 End.
(12) 4: 3: 8; 6: 7: 17;
6: 9: 6. (13) 6: 7: 17, 32, 33; 6: 8: 11; 6: 9: 3. (14) 1: 6: 6, 9; 5: 8: 8.
(15) 5: 5: 12. (16) 6: 8: 12; 6: 9: 6. (17) 4: 4: 9, 10. (18) 1: 7: 1; 6: 7: 17;
6: 8: 12; (19) 5: 3: 12. (20) 3: 8: 10; 3: 9: 3; 5: 3: 11, 12; 5: 6: 2. (21)
6: 7: 41; 5: 3:

13.

(22) 5: 3: 13; 14; 5: 5: 6, 10; 6: 7: 32; 6: U: :",.(23) r":

12, 17; 6; 7: 38 Beg. (24) 5: 5: 6; 6: 2: 9; 6: 9: 5. "2o)
1: 8: 2; 3: 8: 8; 5: 5: 9; 6: 9: 6. (26) 3: 8: 9; 4; 8: 6; 5: 3: 16; 5:X4: 1;
6: 9: 5. (27) 6: 8: 12, J6, 20; 5: 4: 2. (28) 6: 8: 8. (29) 6: 9: 3 Bud.
(30)
6: 9: 8. (31) 2: 9: 4, 8; 3: 2: 1, 2. (32) 3: 2; 2; 3: 3: 7 Beg; 5: 3: 12 Beg;
13

5:

Beg.;

6: 2:

1; 4: 8: 6; 6: 7: 1, 3; 6: 8: 18 End.
(33) 6: 7; 3. (34) 2: 9: 3. (35)
2: 1: 2; 2: 9: 3. (36) 3: 5: 4. (37) 6: 7: 22. (38) 6: 7: 31. (39) 5: 1: 6; 5:
2: 1. (40) 5: 1: 6. (41) 2: 3: 12. (42) 3: 8: 9; 5: 1: 3; 6: 5: 3 Beg; 6: 9:
5:

4:

5; 5: 1: 6. (43) 5: 5: 9. (44) 1: 6: 3; 3: 8: 9; 5: 1: 6; 5: 3:

12, 15. (45)

(46) 1: 7: 1; 6: 5: 5; 6: 8: 18. (47) 1: 7: 1; 1: 8:
2. (48) 3: 2: 3: (49) 6: 7: 16. (50) 1: 7: 1; 1: 8: 2; 5: 1: 6; 5: 5: 12; 6:
5: 5: 7; 6: 4: 9; 6: 8: 18.

4: 8; 6: 5: 10.

(51) 6:

5: 1. (52) 3: 2: 16.

(53) 3: 8: 10; 5: 8: 12. (54) 1: 7:

1; 3: 3: 7; 6: 2: 11; 6: 4: 9. (55) 6: 2: 11; 6: 5: 1. (56) 5: 5: 5; 6: 2: 11;
6: 9: 1. (57) 4: 4: 13.

(58) 4: 4: 16. (59) 6: 5: 6. (60) 5: 5: 9; 6: 5: 3, 4, 6:

3; 6: 4: 3, 2; 6: 5: 1. (61) 4: 3: 12; 5: 5: 9; 6: 5: 4. (62) 1: 7: "
(63) 3: 2: 16. (64) 5: 1: 7. (65) 6: 4: 7. (66) 4: 3: 22; 5: 1: 3. (67) 5: 2: 2.
(68) 6: 4: 13, 14. (69) 6: 4: 2, 3. (70) 6: 4: 13. (71) 6: 5: 2. (72) 5: 3: 1.
6: 2:

(73) 2: 3: 18.

CHAPTER

VIII.

(1) 5: 1: 7; 5: 9: 1-13. (2) 5: 1: 5; 5: 3: 15; 5: 9: 6; 6: 9: 5. (3) 5: 6: 2.

(4) 1: 8: 2. (5) 3: 7: 5. (6) 5: 1: 4. (7) 2: 9: 1; 5: 3: 7. (8) 5: 1: 4; 5: 35.

(9) 1: 8: 2; 5: 3: 9; 5: 5: 1; 5; 9: 7; 6: 2: 21. (10) 6: 2: 8. (11) 4: 3: 25;

r": 5: 1. (12) 5: 3: 7, 11. (13) 5: 6: 2. (14) 5: 3: 6. (15) 1: 8: 2; 3: 6: 6;
5; 3: 6; 6: 2: 21.
6: 7:

13.

5: !": 11.

(16) 6:

(21) 3: 2:

1; 5:

1-3.

(17) 6: 2: 2. (18) 6: 2: 20. (19) 6: 7: 8. (20)

8: 3, 4; 6: 7: 15.

(22) 6: 7: 8. (23) 6: 7: 9. (24)

(25) 5: 1: 4; 5: 8: 4; 6: 2: 21.

CHAPTER

IX.

fl) 1: 8: 2. (2) 2: 9: 2. (3) 2: 9: 9. (4) 2: 9: 13; 4: 3: 10; 6: 5: 10; 6:

7: 42.

(5) 5:

1: 7; 5: 2:

1; 5: 8: 12. (6) 2: 1: 7. (7) 4: 3: 14. (8) 4: 3: 17.

10, 12. (10) 4: 7: 13. (11) 3: 9: 1; 4: 1: 1; 4:

(9) 4: 4: 25; 5: 8: 12; 3: 7:

1.
(12) 1: 1: 13. (13) 1: 9: 1. (14) 4: 3: 18. (15) 4: 3: 17. (16) 4: 9: 4.
(17) 4: 9: 5. (18) 4: 3: 16. (19) 4: 3: 5; 4: 8; 3; 5: 7: 1. (20) 4: 3: 5. (21)
3: 2: 18; 4: 3: 6. (22) 3: 2: 18; 4: 3: 6, 15. (23) 3: 2: 4. (24) 4: 7: 13. (25)
4: 7: 12. (26) 5: 1: 2. (27) 4: 4: 9, 10 etc. (28) 6: 5: 9. (29) 4: 9: 1; 2: 9:
7. (30) 4: 3: 20, 21. (31) 2: 2: 2. (32) 4: 3: 2. (33) 5: 1: 3. (34) 4: 4: 1, 2,
2:

(37) 4: 4: 6. (38) 4: 3: 25-27, 29-32.

(40) 4: 4: 24. (41) 4: 3: 10; 4: 4: 10. (42) 5: 1: 7.
(48). 3: 1: 4; 4: 3: 4. (44) 4: 3: 2, 3. (45) 4: 3: 6. (46) 3: 2: 17. (47) 2: 9: 7.
(48) 2: 9: 17. (49) 4: 3: 12. (50) 2: 9: 17. (51) 3: 5: 4; 4: 3: 4; 4: 9: 3.

5. (35) 3: 4: 4; 3: 9: 2. (36) 4: 4: 24.

4: 4: 6.

(39) 4: 4: 10, 12.

Notes.

63

CHAPTER

X.

(1) 4: 4: 12. (2) 3: 5: 4. (3) 5: 3: 2. (4) 5: 3: 3. (5) 6: 7: 4. (6) 2: 9: 5,

18; 4: 4: 6. (7) 2: 9: 5, 18. (8) 2: 9: 8; 3: 5: 6; 4: 3: 11; 5: 1: 2, 4; 5:
4: 4: 6-8, 42, 30.
8: 3. (9).5: 8: 3. (10) 4: 4: 8. (11) 2: 2: 2 End.

CHAPTER

(2) 1: 1: 7; 2: 1: 5; 2: 3: 12, 13, 15, 9. 2: 9: 17. 4: 3: 27. 6:

(3) 1: 1: 7. (4) 6: 5: 12.

4: 41.

(1) 4:

XL

r,. 6, 12, 15, 16.

4:

CHAPTER
1: 7. (2) 3: 5: 2, 8; 5:

ill 5:
:.: :".

13. (7) 3: 8: 3. (8) 2: 9:

2; 3:

2: 2; 3:

3:

3; 4:

3:

(6)

10; 4:

6: 7: 1, 3. (9) 2: 1: 1-4; 3: 2: 1; 4: 3: 9. (10) 4: 3: 12; 5:

10:

4:

13; 6: 8: 6. (3) 3: 8: 4. (4) 2: 1: 5; 2:

17, 18; 3: 5: 2, 3, 6; 4: 9: 4; 3: 4. (5) 2: 3: 17; 3: 8: 3; 4: 4: 13.

2, 3. 4: 4:

:'.:x:

8:

XII.

6:

17; 5: 1: 2; 5: 9: 5; Beg;

'_':!":

4:

2; 6: 3: 15. (12) 3: 2:

7: 1. (11)
7; 4: 4: 36.

(14) 3: 2: 16. (15) 2: 9. (16) 2: 9: 4, 8, 13, Beg 17. (17) 2:

'.": r". 6, 18. (18) 2: 3: 7; 3: 3: 7; 3: 4: 1; 4: 4: 22, 23, 26, 30. (19) 2: 3:
(IX)

4:

1 U,

8.

4: 45.

13, 16, 26; 3: 1: 6; 4: 4: 31, 34.

:": 7; 3: 1:

(20) 3: 1: 6. (21)

11.

(24) 4: 4: 33, 35, 39; 2:

(22) 4: 4: 35. (23) 2: 3: 9:
6; 4: 3: 12. (25) 4:4: 34, 39. (26) 2: 3: 7; 3: 1: 6. (27) 4: 3: 12.

3: 6.

3:

CJXi

2: 3: 12, 15.

3: 1: 16.

."":14;

2:

See

(29) 4: 7: 15.

(30 4: 4: 6, 39.

(31) 3: 1. (32) 3: 2: 1. (33) 2:

1: 9. (34) 6: 8: 2. (35) 6: 8: 2. (36) 6: 8: 3. (37) 6: 8: 3. (38) 6:

(39) 6: 8: 5. (40) 6: 8: 12. (41) 3: 5: 6. (42) 5: 8: 10 Beg. (43) 3: 5: 6.
i44" 4: 4: 43. (45) 4: 3: 18.

:!: !": 3:
4.

x:

CHAPTER
il) 6: 9: 3. (2) 1: 8: 5. (3) 1: 8:
X:

10.

X:

;{.

"J: r":

(17)

13, 14, 16.

(4) 1: 8: 11. (5) 1:

(6) 1: 8: 11; 6: .7: 23; 1: 8: 3. 10-13: 2: 4: 16. (7) 1: 8: 6. (8) 1:

(9) 1: 8: 4, 8. (10) 1: 8: 10, 12. (11) 2: 3: 11. (12) 3: 2: 4. (13) 3:
(14) 3: 2: 11. (15) 3: 2: 14.

1:

8:

4.

(18) 2:

8; 3: 6: 7.

2: 4:

XIII.
11. 2: 4:

7:

3.

(16) 1: 8: 7; 2: 3: 18; 3: 2: 5; 4: 3: 9.
(19) 2: 4: 8. (20) 2: 4: 7, 11; 3: 6: 16-18. (21)

(22) 2: 5: 5. (23) 3: 8: 10.

CHAPTER

XIV.

(1) 4: 7:
(7) 3:
A.
3:

Tim.
2:

14. (2) 4: 8: 7. (3) 4: 8: 7. (4) _4lj^JL_ (5) 4: 7: 13. (6) 2: 1: 2.

82
4, 13. (8) 2: 3: 15. (9) 4: 3: 24. (10) 2: 3: 16. (11) Phaedo

91.

13.

de

Rep.

10:

6: 20.

(12) 3: 4: 2. (13) 6: 7: 4. (14) 6: 7: 7. (15)

(16) 3: 4: 6, 4: 8: 5. (17) 3: 6: 6. (18) 4: 3: 13, 15. (19) 3: 4: 2.

(21; 3: 4: 2. (22) 4: 8: 5, 7. (23) 4: 4: 5. (24) 4: 3 17; 4: 7:

1: 8: 13

iL'("

18:

2:

ii'Xi

8: 4.

(25) 3: 2: 12; 4: 8: 5; 5: 1: 1. (26) 4: 3: 13. (27) 4: 8: 5, 6.

1: 1: 10, 12; 1: 10: 6. (29) 4: 7: 14; 4: 18: 5. (30) 4: 3: 25, 27, o2; 4:

4:

I: 1-5.

(31) 1: 9: 1; 2: 3: 10; 2: 9: 17.

CHAPTER
(1) (": 7: 15.
"2:

1. (6) 1: 2:

r".

(11) 1: 7: 1.

XV.

(2) 3: 6: 5; 1; 2: 5. (3) 1:
4.

2: 3; 1: 6: 6. (4) 1: 2: 3. (5) 1:
(7) 1: 7: 3. (8) 1: 8: 5. (9) 1: 2: 5; 1: 6: 5. (10) 1: 6:

(13) 2: 9: 16. (14) 1:_6: 6. (15) 1: 2: 6, 7

See 1: 6: 6 etc. (16) 1: 1:~9. (17) 1: 1: 12. (18) 1: 8: 13; 2: 3: 17. (19) 1:
8: 14. (20) 1: 8: 15. (21) 4:4: 19. (22) 5: 1: 1. (23) 3: 5: 1, 5: 1: 1. (24)

(12)JJ:Jh15.

64

1:

The

2:

7; 1: 6: 5. (25) 2:

(29) 6:

36.

7:

1:

(35) 1:

(39) 4: 4: 26, 38.

5:

8:

7:

10;

1:

4:

9:

11; 6:

(51)

4.

8:

(44)

9:

3:

7:

34.

6:

8.

(65) 6:

5:

Quest

4:

15.

13.

9.

3.

1:

4:

8:

5:

(41)

3:

1.

4.

8.

7:

35.

1:

8:

8:

(1) 1:

(5)

9:

11.

Quest

4:

14.

7:

5.

(80) 3:

2:

11.

35.

9:3.

9; 5:

8:

8:

(6) 1:

8:

7.

(14) 1:

6:

from

The

Father

children

the

the

6;

5:

6:

with

13.

Gods

all

from

8:

8:

9:

1;

6.

(43)

4, 9.

(50) 5:
3:

11.

7, 11; 4:

1; 6: 9:

(53) 5:

4:

3:

5:

(47)

17, 6:
8; 5:

5:

5:

5:

7, 8; 6:

7:

36.

(55)

9,

10.

(59) 6:

9:

11.

(60)

See

1:

(68) 1:

Quest

(2)

21.
2.

10.

8.

4:

(64) 6: 9:

6.

Quest

5:

2.

(72) 1: 4:

(77) 1: 1:

(82) 1: 4:

is

retains

within
is

The

physical

13.

1:

(69)

16.

3.

11.

(3) 5:
8:

3; 5:

(73) 1:

(78) 1: 4:

(83) 1: 4:

8:

8.

13.

3.(12) 1: 6:

6:

God;

the

tale

world,

is

explained

as

Hgre,

Dgmeter

well

as

10.

(4) 5:

8:

(8) 1: 6:

4;

(13) 1:

6:

4.

Hermes

sinking

of

the

and

flight, by

6:

5:

its
8.

The

with
world

guest

of

is also

story
gifts,

is
Zeus
called

4:

called
is the

Rhea,

into

of

begetting

of

the

Soul

It

is also

4.

the
soul
5:

called

Hestia

are

27.

Apollo

is

entangling
of

Ulysses

As

mirror

and

image
of

beholding
1: 7.

of

Dionysios,

called

explained

flesh

by

can

is

Circe

12.

or

by
and

explains
3:

the

rise

shown

intelligible
4:

8:

6:

denying

as

fleeing

and

2, 8;

5:

Unity

Pandora
the

parence
trans-

is

19, which

6:

3:

Logos,
the

beyond

Aphrodite,
3:

Aphroditg,

ideas.

the

World-Soul

The

4.

Prometheus

3:

describes

and

myth

the

active

8:

is the

soul

its

Lynkeus

his

devours

all

double

4:

who

Kronos,
itself

of

5:

the

4:

Zeus,

6.

1:

8:

5:

(7) 1: 6:
(11) 1:

2.

him,

intelligible

5:

adorned

Earth-Soul

9:

12.

Uranus

12; 5: 1: 4, 7.

Again,
as

The

becoming

8.

11.

additions.

escaping

soul

Narcissus,

the

(88) 3:

17; 6:

34.

7:

8:

XVI.

8:

(10) 5:

who

Manifoldness,

Calypso,

6:

6.

5: 5: 3; 6: 4: 6; 2: 3: 31; 5: 8: 10.

8iuk.

8:

9:

(58)

(81) 1: 4:

8; 5:

Nous

the

World-Soul,

world

6:

2, 6.

of

double
5:

6:

the

when

"T

(46) 4:

(76) 1: 4:

3, 8, 13; ,6: 2:

Zeller,

of

Zeus,

3:

(63) 6: 7: 31.

15.

5, 6.

5:

(33) 5: 9:

8.

is

Nous.

8.

It

(9)

Note

Xeus,

7; 5:

(49) 6:

(71) 1: 5:

2:

4:

4. 3.

1.

6:

3.

5:

(67) 1: 4:

5.

(37) 3:

(28)

*.

(32) 1:

(54) 5: 3: 17;

5.

(75) 3:

5:

5:

(27) 3: 9:

3, 4. (42) 1: 2: 7; 6: 9:

1; 5:

11, See

6:

(57)

(66) 6:

4:

CHAPTER

13.

8.

3.

(45) 6: 9:

(48) 6:
5:

3:

1:

(62) 6: 7: 32.

(70) 1: 5:
2:

14.

11; 4:

(52)

5:

9.

(74) 1:

(79)

(84)

6:

9:

(36) 1:

35; 6: 9: 10, 11.

(56)

(61)

1:

(26) 3:

9:

4:

14.

10, 11; 6: 7:

6:

4:

3; 4:

5:

2.

3:

34; 6:

3.

9; 3:

9, 15.

(40) 2: 9:

7:

3:

5:

3:

P latinos.

(30) 6: 7: 36; 6: 9: 4. (31) 1: 3 Title.

(34) 1: 3:

1:

Philosophy of

the

world
Minos

Unity, 6: 9: 7." TheLower