The Philosophy of Plotinos

THE

PHILOSOPHY

PLOTINOS

OF

,

0

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

4

6 6

Aristotle

and

Deity Psychology

7 7 8

.-

Ethics

STOICISM

9

1.

Plato, Aristotle, and

2.

The

3.

Cosmology

4.

Ethics

the

Stoics

9

Dialectic

Aristotelian

9 10

:

ii

EMANATIONISM

IV.

Chapter

3

ARISTOTELIANISM

III.

Chapter

2

of Ideas

Rank

II.

Plato

i

of Ideas

World

of Matter

Universe

1.

Realms

Three

4. The 5. The

Chapter

i

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

a

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

a

"

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

a

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

a

a

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

a

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

a

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.

j

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

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

a

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

a

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

a

"

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

a

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

a

"

"

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 "

a

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

a

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

a

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

a

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

a

"

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

"

"

a

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

a

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

a

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

O

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.

a

doctrine

his to

Christianity.

in

logues dia-

Tertullian.

grandson

are

of

disciple

a

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

a

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

a

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

O

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,

a

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

a

of

(51)"

I?

am

is

pious,

the

of

some

also

which

soul,

a

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.

a

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.

a

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

a

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

a

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-

a

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

a

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

a

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.

a

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

a

enlarged.

man

a

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

a

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

"

a

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

a

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

a

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

a

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,

a

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)

a

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

a

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

a

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

a

"

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

a

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,

a

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

a

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.

A

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

a

;

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

a

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

a

this of

body

is

men,

faculties, although

men,

spiritual

Earth-Soul

the sensation

useless.

Animals.

concerning of

that any

a

"

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

a

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).

a

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

a

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

a

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

a

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

a

ality Plur-

of

the

needed

their

inherent

as

a

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

a

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;

a

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

a

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

a

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

a

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

a

place

if the

And of

purpose

for

development

purpose

led

are

earth

another

moral

a

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

a

(*).

attractions

naturally.

itself

body working

Plotinos,

of We

"

build

incarnation as

creation

Justice.

long

and

of

serious

as

the

a

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

a

have

they

body.

a

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

a

its

of

the

stedfastly, and

body,

at

is vision

because

happy

higher

or

in

be

to

is after

experience

and

a

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

a

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

a

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

A

most

he

the

of the

a

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

a

be

life

but

hard

discipline to

is

not

become

to

that to

find leads

avoid God

a

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

a

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

a

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

a

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

a

(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

a

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

a

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

a

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

a

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

a

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

a

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

a

merely

are

Earth-Soul,

Rhea,

still ruling

Gods

framing

rehabilitate

conception

a

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,

a

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

a

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

a

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

1

3:

proem

3:

know

1.

91:

1

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.

1

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