FOOTNOTES1It is significant that the subject of the first treatise of Plotinos, after the departure of Porphyry, should treat of happiness as the object of life. These may have been the arguments he advanced to persuade Porphyry to abstain from suicide (to which he refers in sections 8, 16), and, rather, to take a trip to Sicily, the land of natural beauty. He also speaks of losing friends, in section 8. The next book, on Providence, may also have been inspired by reflections on this untoward and unexpected circumstance. We see also a change from abstract speculation to his more youthful fancy and comparative learning and culture.2Diog. Laert. x.; Cicero, de Fin. i. 14, 46.3Cicero, de Fin. 11, 26.4See Arist. Nic. Eth. vii. 13; Sextus Empiricus, Hypotyp. Pyrrhon, iii. 180; Stob. Ecl. ii. 7.5Arist. Nic. Eth. i. 10, 14.6Stob. Floril. i. 76.7See vi. 8.8In Plutarch, of Wickedness, and in Seneca, de Tranquil, Animi, 14.9De Providentia, 3.10De Provid. 5.11Aeschylus, Seven Against Thebes, 327.12The vegetative soul, the power that presides over the nutrition and growth of the body; see iv. 3.23.13See i. 8; also Numenius, 16.14i. 2.4.15Cicero, Tusculans. ii. 7.16The animal; see i. 1.10.17See i. 1.8, 10.18See the Theataetus, p. 176. Carv. 84; the Phaedo. p. 69, Cary, 37; the Republic, vi. p. 509; Cary, 19; x. p. 613, Cary, 12; the Laws, iv. p. 716, Cary, 8; also Plotinos i. 2.1.19See i. 9.20A Stoic confutation of Epicurus and the Gnostics. As soon as Porphyry has left him, Plotinos harks back to Amelius, on whose leaving he had written against the Gnostics. He also returns to Numenian thoughts. Bouillet notices that here Plotinos founded himself on Chrysippus, Marcus Aurelius, and Epictetus, and was followed by Nemesius. This new foundation enabled him to assume a rather independent attitude. Against Plato, he taught that matter derived existence from God, and that the union of the soul and body is not necessarily evil. Against Aristotle, he taught that God is not only the final, but also the efficient cause of the universe. Against the Stoics, he taught that the human soul is free, and is a cause, independent of the World Soul from which she proceeded. Against the Gnostics, he insisted that the creator is good, the world is the best possible, and Providence extends to mundane affairs. Against the Manicheans, he taught that the evil is not positive, but negative, and is no efficient cause, so that there is no dualism.21Diog. Laert. x. 133.22See iv. 2.4; vi. 7; see Plato, Philebus, p. 30, Cary, 56; Philo, Leg. Alleg, vi. 7.23Lactantius, de Ira Dei, 13.24Ireneus, Ref. Her. ii. 3.25As in vi. 7.1.26Philo, de Creatione Mundi, 6.27As the Gnostics taught; see ii. 9.1.28As was held by the Gnostics, who within the divinity distinguished potentiality and actuality, as we see in ii. 9.1.29See ii. 9.3. 8.30Numenius, 32.31Plato, Timaeus, p. 48, Cary, 21. Statesman, p. 273, Cary, 16; Laws, x. p. 904, Cary, 12.32See ii. 9.2.33From Aristotle, de Anima, 2.34This is the Aristotelian psychological scheme.35Clem. Al.; Strom. v. p. 712; Stobaeus, Ecl. Phys. i. p. 372, 446.36iv. 8.12; Plato, Tim. p. 41. 69; Cary, 16, 44.37Stob. Ecl. Eth. ii. 7.38iii. 2.13.39p. 253; Cary, 74.40Sen. 526.41According to Plato's Theaetetus, p. 176, Cary, 83; Numenius,16.42Seneca, de Provid. 2.43In his Republic, ix. p. 585, Cary, 10.44See iii. 1.9.45See iv. 3.12.46See iv. 3.5.47Gregory of Nyssa, Catech. Orat. 7.48As thought Sallust, Consp. Cat. 52.49Republic x. p. 620; Cary, 16; Numenius, 57.50As said Sallust, Conspiration of Catiline, 52.51As thought Epictetus, Manual, 31.52In his Republic, vi. p. 488; Cary, 4.53Marcus Aurelius. Thoughts, xi. 18.54As thought Cicero, de Nat. Deor. iii. 63. 64.55As thought Philo, de Prov. in Eus. Prep. Ev. viii. 14.56According to Plato, in the Sophist and Protagoras, and the Stoics, as in Marcus Aurelius. Meditations, vii. 63.57As did the writer of Revelation, iv. 6.58In his Timaeus, p. 29e, Cary, 10.59As said Chrysippus in Plutarch, de Comm. Not. adv. Stoicos, 13.60Mentioned by Plato in his Phaedrus, p. 248, Cary, 59; Republ. v. p. 451, Cary, 2; and in the famous hymn of Cleanthes, Stobaeus Ecl. Phys. i. 3.61Like the figure of the angel Mithra; see Franck, LaKabbale, p. 366.62As Hierocles wondered, de Prov. p. 82, London Ed.63In the words of Plato's Timaeus p. 48; Cary, 21; and Theaetetus, p. 176; Cary, 84; Numenius, 16.64Almost the words of John i. 1.65In the Laws, vii. p. 796, Cary, 6; p. 815, Cary, 18; and Philo, de Prov. in Eus. Prep. Ev. viii. 14.66As thought Epictetus in his Manual, 2, 6.67In his Philebus, p. 48, Cary, 106.68As thought Epictetus in his Manual. 8.69See iii. 8.70Numenius, 32.71Plato, Banquet, p. 187, Cary, 14.72Marcus Aurelius, Medit. ii. 13.73As thought Marcus Aurelius, in his Thoughts, xii. 42.74See iv. 3.24.75In his Manual, 37.76See iv. 1.9–12.77Marcus Aurelius, Medit. vii. 9; Seneca, Epist. 94.78Numenius, iii. 7.79This image was later adopted by Swedenborg in his "celestial man."80In close proximity to note 45, another distinctly Johannine expression.81Stoic ideas.82As Plato said in his Phaedrus, p. 247, Cary, 56.83See i. 8.2.84See ii. 3.17.85See ii. 3.13. Ficinus's translation.86A Stoic term.87Plato, Timaeus, p. 42, Cary, 17; see also Enn. ii. 3.10. 11, 15, 16.88Timaeus, p. 42, 91, Cary, 17, 72, 73.89See ii. 3.13.90Alcinous, de Doctrina Platonica, 26.91Gregory of Nyssa, Catech. Oratio, 7; Dionysius Areopagite, Divine Names, 4.92See ii. 3.7.93See iii. 2.6.94Plato, Timaeus, p. 31c, Cary, 11.95See Numenius. 14.96Clem. Al. Strom. v. 689.97In this book we no longer find detailed study of Plato, Aristotle and the Epicureans, as we did in the works of the Porphyrian period. Well indeed did Plotinos say that without Porphyry's objections he might have had little to say.98Porphyry, Principles of the theory of the Intelligibles, 31.99Olympiodorus, in Phaedonem, Cousin, Fragments, p. 404.100Ib., p. 432.101Ib., p. 418.102Ib., p. 431.103John Philoponus, Comm. in Arist., de Anima, i. 1.104See iii. 6.1.105By a triple pun, on "nous," "noêsis," and "to noêton."106Porphyry, Principles, 32.107By a pun.108See John i. 4, 9.109This anticipates Athanasius's explanations of the divine process.110See v. 1.4.111Porphyry, Principles, 26.112The Eleusynian Mysteries, Hymn to Ceres, 279; see vi. 9.11.113See v. 3.14.114In this book Plotinos harks back to the first book he had written, i. 6, to Plato's Banquet and Cratylos. Porphyry later agreed with some of it. Like St. John, Plotinos returns to God as love, in his old age. His former book had also been a re-statement of earlier thoughts.115See iii. 5.6.116See i. 6.2, 3.117See i. 6.3, 7.118Plato, Banquet, p. 206–208, Cary, 31, 32.119Plato, Banquet, p. 210, Cary, 34, sqq.120Porphyry, Biography of Plotinos, 15.121See i. 3.2.122See sect. 5, 6.123Plato, Banquet, p. 185, Cary, 12, 13.124By Plato, in his Cratylus, p. 396, Cary, 29, 30; interpreted to mean "pure Intelligence."125This is the principal power of the soul; see ii. 3.17.126See v. 8.12, 13.127Plotinos thus derives "eros" from "orasis," which, however far-fetched a derivation, is less so than that of Plato, from "esros," meaning to "flow into," Cratylos, p. 420, Cary, 79, 80.128For this distinction, see ii. 3.17, 18.129For the two Loves, see v. 8.13, and vi. 9.9.130See iii. 4.131See iv. 9.132Plato, Banq. 203: Cary, 29.133In his Isis and Osiris, p. 372, 374.134See i. 1.135Plato, Banquet, p. 202, Cary, 27, 28; Porphyry, de Abst. ii. 37, sqq.136In section 4.137Plato, Epinomis, p. 984, Cary, 8; Porphyry, de Abst. ii. 37–42.138See ii. 4.3.139See ii. 4.3.140An expression often used by the Platonists; see the Lexicon Platonicum, by the grammarian Timaeus, sub voce "oistra."141See Plato, Banquet, p. 203, Cary, 29.142See iii. 4.6.143See iii. 4.3.144A Stoic distinction.145P. 246, Cary, 56.146P. 28, Cary, 50.147Didymus, Etym. Magn. p. 179, Heidelb. p. 162, Lips.148Timaeus Locrius, of the Soul of the World, p. 550, ed. Gale, Cary, 4.149Origen, c. Cels., iv. p. 533.150"logoi."151Proclus, Theology of Plato, vi. 23.152As the generation of the world, in Plato's Timaeus, p. 28, 29, Cary, 9; and the erecting into separate Gods various powers of the same divinity, as Proclus said, in his commentary thereon, in Parm. i. 30.153ii. 3.17; ii. 9.2.154Pun on "Poros" and "euporia."155See ii. 4.16.156See books ii. 3; ii. 9; iii. 1, 2, 3, 4, for the foundations on which this summary of Plotinos's doctrine of evil is contained. To do this, he was compelled to return to Plato, whose Theaetetus, Statesman, Timaeus and Laws he consulted. Aristotle seems to have been more interested in natural phenomena and human virtue than in the root-questions of the destiny of the universe, and the nature of the divinity; so Plotinos studies him little here. But it will be seen that here Plotinos entirely returns to the later Plato, through Numenius.157As thought Empedocles, 318–320.158i. 6.2.159i. 8.7.160i. 8.3.161As thought Plato in his Laws, iv. p. 716; Cary, 7, 8.162As thought Plato in his Philebus, p. 28; Cary 49, 50.163See v. 1; vi. 9.2.164Numenius, fr. 32.165As said Plato, in his second Letter, 2.312.166See iii. 8.9; iv. 7.14; vi. 4.2; vi. 9.2.167As held by Plato in the Parmenides and First Alcibiades.168See ii. 4.8–16.169It is noteworthy that Plotinos in his old age here finally recognizes Evil in itself, just as Plato in his later work, the Laws (x. p. 897; Cary, 8) adds to the good World-soul, an evil one. This, for Plotinos, was harking back to Numenius's evil world-soul, fr. 16.170In his First Alcibiades, p. 122; Cary, 37.171See i. 1.12.172This means created things, which are contingent and perishable; see ii. 4.5, 6.173See ii. 4.10–12. This idea of irradiation is practically emanationism; and besides Plotinos's interest in orientalism (Porphyry Biography, 3), it harks back to Numenius, fr. 26.3; 27a.10.174Held by Plato in his Theaetetus, p. 176; Cary, 84, 85; and Republic, ii. 279; Cary, 18, and of Numenius, fr. 16.175See i. 2.1.176In the Theaetetus, p. 176; Cary, 84, 85.177Numenius, fr. 10; Plato, Rep. vi. p. 509b; Cary, 19.178As Plato suggested in his Philebus, p. 23; Cary, 35–37.179Numenius, fr. 17.180Mentioned by Plato in the Timaeus, pp. 28, 30, 38; Cary, 9, 10, 14.181From the Timaeus, p. 41; Cary, 16, 17.182See i. 2.1; i. 6.8.183That is, the relative inferiority of beings which, proceeding from each other, become more and more distant from the good; see ii. 5.5; ii. 9.8, 13; v. 1; Philo, Leg. Alleg. ii. p. 74.184See i. 8.1.185ii. 4.12.186Numenius, fr. 26.3.187Diog. Laertes vii.188See ii. 6.
1It is significant that the subject of the first treatise of Plotinos, after the departure of Porphyry, should treat of happiness as the object of life. These may have been the arguments he advanced to persuade Porphyry to abstain from suicide (to which he refers in sections 8, 16), and, rather, to take a trip to Sicily, the land of natural beauty. He also speaks of losing friends, in section 8. The next book, on Providence, may also have been inspired by reflections on this untoward and unexpected circumstance. We see also a change from abstract speculation to his more youthful fancy and comparative learning and culture.
1It is significant that the subject of the first treatise of Plotinos, after the departure of Porphyry, should treat of happiness as the object of life. These may have been the arguments he advanced to persuade Porphyry to abstain from suicide (to which he refers in sections 8, 16), and, rather, to take a trip to Sicily, the land of natural beauty. He also speaks of losing friends, in section 8. The next book, on Providence, may also have been inspired by reflections on this untoward and unexpected circumstance. We see also a change from abstract speculation to his more youthful fancy and comparative learning and culture.
2Diog. Laert. x.; Cicero, de Fin. i. 14, 46.
2Diog. Laert. x.; Cicero, de Fin. i. 14, 46.
3Cicero, de Fin. 11, 26.
3Cicero, de Fin. 11, 26.
4See Arist. Nic. Eth. vii. 13; Sextus Empiricus, Hypotyp. Pyrrhon, iii. 180; Stob. Ecl. ii. 7.
4See Arist. Nic. Eth. vii. 13; Sextus Empiricus, Hypotyp. Pyrrhon, iii. 180; Stob. Ecl. ii. 7.
5Arist. Nic. Eth. i. 10, 14.
5Arist. Nic. Eth. i. 10, 14.
6Stob. Floril. i. 76.
6Stob. Floril. i. 76.
7See vi. 8.
7See vi. 8.
8In Plutarch, of Wickedness, and in Seneca, de Tranquil, Animi, 14.
8In Plutarch, of Wickedness, and in Seneca, de Tranquil, Animi, 14.
9De Providentia, 3.
9De Providentia, 3.
10De Provid. 5.
10De Provid. 5.
11Aeschylus, Seven Against Thebes, 327.
11Aeschylus, Seven Against Thebes, 327.
12The vegetative soul, the power that presides over the nutrition and growth of the body; see iv. 3.23.
12The vegetative soul, the power that presides over the nutrition and growth of the body; see iv. 3.23.
13See i. 8; also Numenius, 16.
13See i. 8; also Numenius, 16.
14i. 2.4.
14i. 2.4.
15Cicero, Tusculans. ii. 7.
15Cicero, Tusculans. ii. 7.
16The animal; see i. 1.10.
16The animal; see i. 1.10.
17See i. 1.8, 10.
17See i. 1.8, 10.
18See the Theataetus, p. 176. Carv. 84; the Phaedo. p. 69, Cary, 37; the Republic, vi. p. 509; Cary, 19; x. p. 613, Cary, 12; the Laws, iv. p. 716, Cary, 8; also Plotinos i. 2.1.
18See the Theataetus, p. 176. Carv. 84; the Phaedo. p. 69, Cary, 37; the Republic, vi. p. 509; Cary, 19; x. p. 613, Cary, 12; the Laws, iv. p. 716, Cary, 8; also Plotinos i. 2.1.
19See i. 9.
19See i. 9.
20A Stoic confutation of Epicurus and the Gnostics. As soon as Porphyry has left him, Plotinos harks back to Amelius, on whose leaving he had written against the Gnostics. He also returns to Numenian thoughts. Bouillet notices that here Plotinos founded himself on Chrysippus, Marcus Aurelius, and Epictetus, and was followed by Nemesius. This new foundation enabled him to assume a rather independent attitude. Against Plato, he taught that matter derived existence from God, and that the union of the soul and body is not necessarily evil. Against Aristotle, he taught that God is not only the final, but also the efficient cause of the universe. Against the Stoics, he taught that the human soul is free, and is a cause, independent of the World Soul from which she proceeded. Against the Gnostics, he insisted that the creator is good, the world is the best possible, and Providence extends to mundane affairs. Against the Manicheans, he taught that the evil is not positive, but negative, and is no efficient cause, so that there is no dualism.
20A Stoic confutation of Epicurus and the Gnostics. As soon as Porphyry has left him, Plotinos harks back to Amelius, on whose leaving he had written against the Gnostics. He also returns to Numenian thoughts. Bouillet notices that here Plotinos founded himself on Chrysippus, Marcus Aurelius, and Epictetus, and was followed by Nemesius. This new foundation enabled him to assume a rather independent attitude. Against Plato, he taught that matter derived existence from God, and that the union of the soul and body is not necessarily evil. Against Aristotle, he taught that God is not only the final, but also the efficient cause of the universe. Against the Stoics, he taught that the human soul is free, and is a cause, independent of the World Soul from which she proceeded. Against the Gnostics, he insisted that the creator is good, the world is the best possible, and Providence extends to mundane affairs. Against the Manicheans, he taught that the evil is not positive, but negative, and is no efficient cause, so that there is no dualism.
21Diog. Laert. x. 133.
21Diog. Laert. x. 133.
22See iv. 2.4; vi. 7; see Plato, Philebus, p. 30, Cary, 56; Philo, Leg. Alleg, vi. 7.
22See iv. 2.4; vi. 7; see Plato, Philebus, p. 30, Cary, 56; Philo, Leg. Alleg, vi. 7.
23Lactantius, de Ira Dei, 13.
23Lactantius, de Ira Dei, 13.
24Ireneus, Ref. Her. ii. 3.
24Ireneus, Ref. Her. ii. 3.
25As in vi. 7.1.
25As in vi. 7.1.
26Philo, de Creatione Mundi, 6.
26Philo, de Creatione Mundi, 6.
27As the Gnostics taught; see ii. 9.1.
27As the Gnostics taught; see ii. 9.1.
28As was held by the Gnostics, who within the divinity distinguished potentiality and actuality, as we see in ii. 9.1.
28As was held by the Gnostics, who within the divinity distinguished potentiality and actuality, as we see in ii. 9.1.
29See ii. 9.3. 8.
29See ii. 9.3. 8.
30Numenius, 32.
30Numenius, 32.
31Plato, Timaeus, p. 48, Cary, 21. Statesman, p. 273, Cary, 16; Laws, x. p. 904, Cary, 12.
31Plato, Timaeus, p. 48, Cary, 21. Statesman, p. 273, Cary, 16; Laws, x. p. 904, Cary, 12.
32See ii. 9.2.
32See ii. 9.2.
33From Aristotle, de Anima, 2.
33From Aristotle, de Anima, 2.
34This is the Aristotelian psychological scheme.
34This is the Aristotelian psychological scheme.
35Clem. Al.; Strom. v. p. 712; Stobaeus, Ecl. Phys. i. p. 372, 446.
35Clem. Al.; Strom. v. p. 712; Stobaeus, Ecl. Phys. i. p. 372, 446.
36iv. 8.12; Plato, Tim. p. 41. 69; Cary, 16, 44.
36iv. 8.12; Plato, Tim. p. 41. 69; Cary, 16, 44.
37Stob. Ecl. Eth. ii. 7.
37Stob. Ecl. Eth. ii. 7.
38iii. 2.13.
38iii. 2.13.
39p. 253; Cary, 74.
39p. 253; Cary, 74.
40Sen. 526.
40Sen. 526.
41According to Plato's Theaetetus, p. 176, Cary, 83; Numenius,16.
41According to Plato's Theaetetus, p. 176, Cary, 83; Numenius,16.
42Seneca, de Provid. 2.
42Seneca, de Provid. 2.
43In his Republic, ix. p. 585, Cary, 10.
43In his Republic, ix. p. 585, Cary, 10.
44See iii. 1.9.
44See iii. 1.9.
45See iv. 3.12.
45See iv. 3.12.
46See iv. 3.5.
46See iv. 3.5.
47Gregory of Nyssa, Catech. Orat. 7.
47Gregory of Nyssa, Catech. Orat. 7.
48As thought Sallust, Consp. Cat. 52.
48As thought Sallust, Consp. Cat. 52.
49Republic x. p. 620; Cary, 16; Numenius, 57.
49Republic x. p. 620; Cary, 16; Numenius, 57.
50As said Sallust, Conspiration of Catiline, 52.
50As said Sallust, Conspiration of Catiline, 52.
51As thought Epictetus, Manual, 31.
51As thought Epictetus, Manual, 31.
52In his Republic, vi. p. 488; Cary, 4.
52In his Republic, vi. p. 488; Cary, 4.
53Marcus Aurelius. Thoughts, xi. 18.
53Marcus Aurelius. Thoughts, xi. 18.
54As thought Cicero, de Nat. Deor. iii. 63. 64.
54As thought Cicero, de Nat. Deor. iii. 63. 64.
55As thought Philo, de Prov. in Eus. Prep. Ev. viii. 14.
55As thought Philo, de Prov. in Eus. Prep. Ev. viii. 14.
56According to Plato, in the Sophist and Protagoras, and the Stoics, as in Marcus Aurelius. Meditations, vii. 63.
56According to Plato, in the Sophist and Protagoras, and the Stoics, as in Marcus Aurelius. Meditations, vii. 63.
57As did the writer of Revelation, iv. 6.
57As did the writer of Revelation, iv. 6.
58In his Timaeus, p. 29e, Cary, 10.
58In his Timaeus, p. 29e, Cary, 10.
59As said Chrysippus in Plutarch, de Comm. Not. adv. Stoicos, 13.
59As said Chrysippus in Plutarch, de Comm. Not. adv. Stoicos, 13.
60Mentioned by Plato in his Phaedrus, p. 248, Cary, 59; Republ. v. p. 451, Cary, 2; and in the famous hymn of Cleanthes, Stobaeus Ecl. Phys. i. 3.
60Mentioned by Plato in his Phaedrus, p. 248, Cary, 59; Republ. v. p. 451, Cary, 2; and in the famous hymn of Cleanthes, Stobaeus Ecl. Phys. i. 3.
61Like the figure of the angel Mithra; see Franck, LaKabbale, p. 366.
61Like the figure of the angel Mithra; see Franck, LaKabbale, p. 366.
62As Hierocles wondered, de Prov. p. 82, London Ed.
62As Hierocles wondered, de Prov. p. 82, London Ed.
63In the words of Plato's Timaeus p. 48; Cary, 21; and Theaetetus, p. 176; Cary, 84; Numenius, 16.
63In the words of Plato's Timaeus p. 48; Cary, 21; and Theaetetus, p. 176; Cary, 84; Numenius, 16.
64Almost the words of John i. 1.
64Almost the words of John i. 1.
65In the Laws, vii. p. 796, Cary, 6; p. 815, Cary, 18; and Philo, de Prov. in Eus. Prep. Ev. viii. 14.
65In the Laws, vii. p. 796, Cary, 6; p. 815, Cary, 18; and Philo, de Prov. in Eus. Prep. Ev. viii. 14.
66As thought Epictetus in his Manual, 2, 6.
66As thought Epictetus in his Manual, 2, 6.
67In his Philebus, p. 48, Cary, 106.
67In his Philebus, p. 48, Cary, 106.
68As thought Epictetus in his Manual. 8.
68As thought Epictetus in his Manual. 8.
69See iii. 8.
69See iii. 8.
70Numenius, 32.
70Numenius, 32.
71Plato, Banquet, p. 187, Cary, 14.
71Plato, Banquet, p. 187, Cary, 14.
72Marcus Aurelius, Medit. ii. 13.
72Marcus Aurelius, Medit. ii. 13.
73As thought Marcus Aurelius, in his Thoughts, xii. 42.
73As thought Marcus Aurelius, in his Thoughts, xii. 42.
74See iv. 3.24.
74See iv. 3.24.
75In his Manual, 37.
75In his Manual, 37.
76See iv. 1.9–12.
76See iv. 1.9–12.
77Marcus Aurelius, Medit. vii. 9; Seneca, Epist. 94.
77Marcus Aurelius, Medit. vii. 9; Seneca, Epist. 94.
78Numenius, iii. 7.
78Numenius, iii. 7.
79This image was later adopted by Swedenborg in his "celestial man."
79This image was later adopted by Swedenborg in his "celestial man."
80In close proximity to note 45, another distinctly Johannine expression.
80In close proximity to note 45, another distinctly Johannine expression.
81Stoic ideas.
81Stoic ideas.
82As Plato said in his Phaedrus, p. 247, Cary, 56.
82As Plato said in his Phaedrus, p. 247, Cary, 56.
83See i. 8.2.
83See i. 8.2.
84See ii. 3.17.
84See ii. 3.17.
85See ii. 3.13. Ficinus's translation.
85See ii. 3.13. Ficinus's translation.
86A Stoic term.
86A Stoic term.
87Plato, Timaeus, p. 42, Cary, 17; see also Enn. ii. 3.10. 11, 15, 16.
87Plato, Timaeus, p. 42, Cary, 17; see also Enn. ii. 3.10. 11, 15, 16.
88Timaeus, p. 42, 91, Cary, 17, 72, 73.
88Timaeus, p. 42, 91, Cary, 17, 72, 73.
89See ii. 3.13.
89See ii. 3.13.
90Alcinous, de Doctrina Platonica, 26.
90Alcinous, de Doctrina Platonica, 26.
91Gregory of Nyssa, Catech. Oratio, 7; Dionysius Areopagite, Divine Names, 4.
91Gregory of Nyssa, Catech. Oratio, 7; Dionysius Areopagite, Divine Names, 4.
92See ii. 3.7.
92See ii. 3.7.
93See iii. 2.6.
93See iii. 2.6.
94Plato, Timaeus, p. 31c, Cary, 11.
94Plato, Timaeus, p. 31c, Cary, 11.
95See Numenius. 14.
95See Numenius. 14.
96Clem. Al. Strom. v. 689.
96Clem. Al. Strom. v. 689.
97In this book we no longer find detailed study of Plato, Aristotle and the Epicureans, as we did in the works of the Porphyrian period. Well indeed did Plotinos say that without Porphyry's objections he might have had little to say.
97In this book we no longer find detailed study of Plato, Aristotle and the Epicureans, as we did in the works of the Porphyrian period. Well indeed did Plotinos say that without Porphyry's objections he might have had little to say.
98Porphyry, Principles of the theory of the Intelligibles, 31.
98Porphyry, Principles of the theory of the Intelligibles, 31.
99Olympiodorus, in Phaedonem, Cousin, Fragments, p. 404.
99Olympiodorus, in Phaedonem, Cousin, Fragments, p. 404.
100Ib., p. 432.
100Ib., p. 432.
101Ib., p. 418.
101Ib., p. 418.
102Ib., p. 431.
102Ib., p. 431.
103John Philoponus, Comm. in Arist., de Anima, i. 1.
103John Philoponus, Comm. in Arist., de Anima, i. 1.
104See iii. 6.1.
104See iii. 6.1.
105By a triple pun, on "nous," "noêsis," and "to noêton."
105By a triple pun, on "nous," "noêsis," and "to noêton."
106Porphyry, Principles, 32.
106Porphyry, Principles, 32.
107By a pun.
107By a pun.
108See John i. 4, 9.
108See John i. 4, 9.
109This anticipates Athanasius's explanations of the divine process.
109This anticipates Athanasius's explanations of the divine process.
110See v. 1.4.
110See v. 1.4.
111Porphyry, Principles, 26.
111Porphyry, Principles, 26.
112The Eleusynian Mysteries, Hymn to Ceres, 279; see vi. 9.11.
112The Eleusynian Mysteries, Hymn to Ceres, 279; see vi. 9.11.
113See v. 3.14.
113See v. 3.14.
114In this book Plotinos harks back to the first book he had written, i. 6, to Plato's Banquet and Cratylos. Porphyry later agreed with some of it. Like St. John, Plotinos returns to God as love, in his old age. His former book had also been a re-statement of earlier thoughts.
114In this book Plotinos harks back to the first book he had written, i. 6, to Plato's Banquet and Cratylos. Porphyry later agreed with some of it. Like St. John, Plotinos returns to God as love, in his old age. His former book had also been a re-statement of earlier thoughts.
115See iii. 5.6.
115See iii. 5.6.
116See i. 6.2, 3.
116See i. 6.2, 3.
117See i. 6.3, 7.
117See i. 6.3, 7.
118Plato, Banquet, p. 206–208, Cary, 31, 32.
118Plato, Banquet, p. 206–208, Cary, 31, 32.
119Plato, Banquet, p. 210, Cary, 34, sqq.
119Plato, Banquet, p. 210, Cary, 34, sqq.
120Porphyry, Biography of Plotinos, 15.
120Porphyry, Biography of Plotinos, 15.
121See i. 3.2.
121See i. 3.2.
122See sect. 5, 6.
122See sect. 5, 6.
123Plato, Banquet, p. 185, Cary, 12, 13.
123Plato, Banquet, p. 185, Cary, 12, 13.
124By Plato, in his Cratylus, p. 396, Cary, 29, 30; interpreted to mean "pure Intelligence."
124By Plato, in his Cratylus, p. 396, Cary, 29, 30; interpreted to mean "pure Intelligence."
125This is the principal power of the soul; see ii. 3.17.
125This is the principal power of the soul; see ii. 3.17.
126See v. 8.12, 13.
126See v. 8.12, 13.
127Plotinos thus derives "eros" from "orasis," which, however far-fetched a derivation, is less so than that of Plato, from "esros," meaning to "flow into," Cratylos, p. 420, Cary, 79, 80.
127Plotinos thus derives "eros" from "orasis," which, however far-fetched a derivation, is less so than that of Plato, from "esros," meaning to "flow into," Cratylos, p. 420, Cary, 79, 80.
128For this distinction, see ii. 3.17, 18.
128For this distinction, see ii. 3.17, 18.
129For the two Loves, see v. 8.13, and vi. 9.9.
129For the two Loves, see v. 8.13, and vi. 9.9.
130See iii. 4.
130See iii. 4.
131See iv. 9.
131See iv. 9.
132Plato, Banq. 203: Cary, 29.
132Plato, Banq. 203: Cary, 29.
133In his Isis and Osiris, p. 372, 374.
133In his Isis and Osiris, p. 372, 374.
134See i. 1.
134See i. 1.
135Plato, Banquet, p. 202, Cary, 27, 28; Porphyry, de Abst. ii. 37, sqq.
135Plato, Banquet, p. 202, Cary, 27, 28; Porphyry, de Abst. ii. 37, sqq.
136In section 4.
136In section 4.
137Plato, Epinomis, p. 984, Cary, 8; Porphyry, de Abst. ii. 37–42.
137Plato, Epinomis, p. 984, Cary, 8; Porphyry, de Abst. ii. 37–42.
138See ii. 4.3.
138See ii. 4.3.
139See ii. 4.3.
139See ii. 4.3.
140An expression often used by the Platonists; see the Lexicon Platonicum, by the grammarian Timaeus, sub voce "oistra."
140An expression often used by the Platonists; see the Lexicon Platonicum, by the grammarian Timaeus, sub voce "oistra."
141See Plato, Banquet, p. 203, Cary, 29.
141See Plato, Banquet, p. 203, Cary, 29.
142See iii. 4.6.
142See iii. 4.6.
143See iii. 4.3.
143See iii. 4.3.
144A Stoic distinction.
144A Stoic distinction.
145P. 246, Cary, 56.
145P. 246, Cary, 56.
146P. 28, Cary, 50.
146P. 28, Cary, 50.
147Didymus, Etym. Magn. p. 179, Heidelb. p. 162, Lips.
147Didymus, Etym. Magn. p. 179, Heidelb. p. 162, Lips.
148Timaeus Locrius, of the Soul of the World, p. 550, ed. Gale, Cary, 4.
148Timaeus Locrius, of the Soul of the World, p. 550, ed. Gale, Cary, 4.
149Origen, c. Cels., iv. p. 533.
149Origen, c. Cels., iv. p. 533.
150"logoi."
150"logoi."
151Proclus, Theology of Plato, vi. 23.
151Proclus, Theology of Plato, vi. 23.
152As the generation of the world, in Plato's Timaeus, p. 28, 29, Cary, 9; and the erecting into separate Gods various powers of the same divinity, as Proclus said, in his commentary thereon, in Parm. i. 30.
152As the generation of the world, in Plato's Timaeus, p. 28, 29, Cary, 9; and the erecting into separate Gods various powers of the same divinity, as Proclus said, in his commentary thereon, in Parm. i. 30.
153ii. 3.17; ii. 9.2.
153ii. 3.17; ii. 9.2.
154Pun on "Poros" and "euporia."
154Pun on "Poros" and "euporia."
155See ii. 4.16.
155See ii. 4.16.
156See books ii. 3; ii. 9; iii. 1, 2, 3, 4, for the foundations on which this summary of Plotinos's doctrine of evil is contained. To do this, he was compelled to return to Plato, whose Theaetetus, Statesman, Timaeus and Laws he consulted. Aristotle seems to have been more interested in natural phenomena and human virtue than in the root-questions of the destiny of the universe, and the nature of the divinity; so Plotinos studies him little here. But it will be seen that here Plotinos entirely returns to the later Plato, through Numenius.
156See books ii. 3; ii. 9; iii. 1, 2, 3, 4, for the foundations on which this summary of Plotinos's doctrine of evil is contained. To do this, he was compelled to return to Plato, whose Theaetetus, Statesman, Timaeus and Laws he consulted. Aristotle seems to have been more interested in natural phenomena and human virtue than in the root-questions of the destiny of the universe, and the nature of the divinity; so Plotinos studies him little here. But it will be seen that here Plotinos entirely returns to the later Plato, through Numenius.
157As thought Empedocles, 318–320.
157As thought Empedocles, 318–320.
158i. 6.2.
158i. 6.2.
159i. 8.7.
159i. 8.7.
160i. 8.3.
160i. 8.3.
161As thought Plato in his Laws, iv. p. 716; Cary, 7, 8.
161As thought Plato in his Laws, iv. p. 716; Cary, 7, 8.
162As thought Plato in his Philebus, p. 28; Cary 49, 50.
162As thought Plato in his Philebus, p. 28; Cary 49, 50.
163See v. 1; vi. 9.2.
163See v. 1; vi. 9.2.
164Numenius, fr. 32.
164Numenius, fr. 32.
165As said Plato, in his second Letter, 2.312.
165As said Plato, in his second Letter, 2.312.
166See iii. 8.9; iv. 7.14; vi. 4.2; vi. 9.2.
166See iii. 8.9; iv. 7.14; vi. 4.2; vi. 9.2.
167As held by Plato in the Parmenides and First Alcibiades.
167As held by Plato in the Parmenides and First Alcibiades.
168See ii. 4.8–16.
168See ii. 4.8–16.
169It is noteworthy that Plotinos in his old age here finally recognizes Evil in itself, just as Plato in his later work, the Laws (x. p. 897; Cary, 8) adds to the good World-soul, an evil one. This, for Plotinos, was harking back to Numenius's evil world-soul, fr. 16.
169It is noteworthy that Plotinos in his old age here finally recognizes Evil in itself, just as Plato in his later work, the Laws (x. p. 897; Cary, 8) adds to the good World-soul, an evil one. This, for Plotinos, was harking back to Numenius's evil world-soul, fr. 16.
170In his First Alcibiades, p. 122; Cary, 37.
170In his First Alcibiades, p. 122; Cary, 37.
171See i. 1.12.
171See i. 1.12.
172This means created things, which are contingent and perishable; see ii. 4.5, 6.
172This means created things, which are contingent and perishable; see ii. 4.5, 6.
173See ii. 4.10–12. This idea of irradiation is practically emanationism; and besides Plotinos's interest in orientalism (Porphyry Biography, 3), it harks back to Numenius, fr. 26.3; 27a.10.
173See ii. 4.10–12. This idea of irradiation is practically emanationism; and besides Plotinos's interest in orientalism (Porphyry Biography, 3), it harks back to Numenius, fr. 26.3; 27a.10.
174Held by Plato in his Theaetetus, p. 176; Cary, 84, 85; and Republic, ii. 279; Cary, 18, and of Numenius, fr. 16.
174Held by Plato in his Theaetetus, p. 176; Cary, 84, 85; and Republic, ii. 279; Cary, 18, and of Numenius, fr. 16.
175See i. 2.1.
175See i. 2.1.
176In the Theaetetus, p. 176; Cary, 84, 85.
176In the Theaetetus, p. 176; Cary, 84, 85.
177Numenius, fr. 10; Plato, Rep. vi. p. 509b; Cary, 19.
177Numenius, fr. 10; Plato, Rep. vi. p. 509b; Cary, 19.
178As Plato suggested in his Philebus, p. 23; Cary, 35–37.
178As Plato suggested in his Philebus, p. 23; Cary, 35–37.
179Numenius, fr. 17.
179Numenius, fr. 17.
180Mentioned by Plato in the Timaeus, pp. 28, 30, 38; Cary, 9, 10, 14.
180Mentioned by Plato in the Timaeus, pp. 28, 30, 38; Cary, 9, 10, 14.
181From the Timaeus, p. 41; Cary, 16, 17.
181From the Timaeus, p. 41; Cary, 16, 17.
182See i. 2.1; i. 6.8.
182See i. 2.1; i. 6.8.
183That is, the relative inferiority of beings which, proceeding from each other, become more and more distant from the good; see ii. 5.5; ii. 9.8, 13; v. 1; Philo, Leg. Alleg. ii. p. 74.
183That is, the relative inferiority of beings which, proceeding from each other, become more and more distant from the good; see ii. 5.5; ii. 9.8, 13; v. 1; Philo, Leg. Alleg. ii. p. 74.
184See i. 8.1.
184See i. 8.1.
185ii. 4.12.
185ii. 4.12.
186Numenius, fr. 26.3.
186Numenius, fr. 26.3.
187Diog. Laertes vii.
187Diog. Laertes vii.
188See ii. 6.
188See ii. 6.