[1] It 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.
[2] Diog. Laert. x.; Cicero, de Fin. i. 14, 46.
[3] Cicero, de Fin. 11, 26.
[4] See Arist. Nic. Eth. vii. 13; Sextus Empiricus, Hypotyp. Pyrrhon,
iii. 180; Stob. Ecl. ii. 7.
[5] Arist. Nic. Eth. i. 10, 14.
[6] Stob. Floril. i. 76.
[7] See vi. 8.
[8] In Plutarch, of Wickedness, and in Seneca, de Tranquil, Animi, 14.
[9] De Providentia, 3.
[10] De Provid. 5.
[11] Aeschylus, Seven Against Thebes, 327.
[12] The vegetative soul, the power that presides over the nutrition
and growth of the body; see iv. 3.23.
[13] See i. 8; also Numenius, 16.
[14] i. 2.4.
[15] Cicero, Tusculans. ii. 7.
[16] The animal; see i. 1.10.
[17] See i. 1.8, 10.
[18] See 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.
[19] See i. 9.
[20] A 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.
[21] Diog. Laert. x. 133.
[22] See iv. 2.4; vi. 7; see Plato, Philebus, p. 30, Cary, 56; Philo,
Leg. Alleg, vi. 7.
[23] Lactantius, de Ira Dei, 13.
[24] Ireneus, Ref. Her. ii. 3.
[25] As in vi. 7.1.
[26] Philo, de Creatione Mundi, 6.
[27] As the Gnostics taught; see ii. 9.1.
[28] As was held by the Gnostics, who within the divinity distinguished
potentiality and actuality, as we see in ii. 9.1.
[29] See ii. 9.3. 8.
[30] Numenius, 32.
[31] Plato, Timaeus, p. 48, Cary, 21. Statesman, p. 273, Cary, 16;
Laws, x. p. 904, Cary, 12.
[32] See ii. 9.2.
[33] From Aristotle, de Anima, 2.
[34] This is the Aristotelian psychological scheme.
[35] Clem. Al.; Strom. v. p. 712; Stobaeus, Ecl. Phys. i. p. 372, 446.
[36] iv. 8.12; Plato, Tim. p. 41. 69; Cary, 16, 44.
[37] Stob. Ecl. Eth. ii. 7.
[38] iii. 2.13.
[39] p. 253; Cary, 74.
[40] Sen. 526.
[41] According to Plato's Theaetetus, p. 176, Cary, 83; Numenius,16.
[42] Seneca, de Provid. 2.
[43] In his Republic, ix. p. 585, Cary, 10.
[44] See iii. 1.9.
[45] See iv. 3.12.
[46] See iv. 3.5.
[47] Gregory of Nyssa, Catech. Orat. 7.
[48] As thought Sallust, Consp. Cat. 52.
[49] Republic x. p. 620; Cary, 16; Numenius, 57.
[50] As said Sallust, Conspiration of Catiline, 52.
[51] As thought Epictetus, Manual, 31.
[52] In his Republic, vi. p. 488; Cary, 4.
[53] Marcus Aurelius. Thoughts, xi. 18.
[54] As thought Cicero, de Nat. Deor. iii. 63. 64.
[55] As thought Philo, de Prov. in Eus. Prep. Ev. viii. 14.
[56] According to Plato, in the Sophist and Protagoras, and the Stoics,
as in Marcus Aurelius. Meditations, vii. 63.
[57] As did the writer of Revelation, iv. 6.
[58] In his Timaeus, p. 29e, Cary, 10.
[59] As said Chrysippus in Plutarch, de Comm. Not. adv. Stoicos, 13.
[60] Mentioned 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.
[61] Like the figure of the angel Mithra; see Franck, LaKabbale, p. 366.
[62] As Hierocles wondered, de Prov. p. 82, London Ed.
[63] In the words of Plato's Timaeus p. 48; Cary, 21; and Theaetetus,
p. 176; Cary, 84; Numenius, 16.
[64] Almost the words of John i. 1.
[65] In the Laws, vii. p. 796, Cary, 6; p. 815, Cary, 18; and Philo, de
Prov. in Eus. Prep. Ev. viii. 14.
[66] As thought Epictetus in his Manual, 2, 6.
[67] In his Philebus, p. 48, Cary, 106.
[68] As thought Epictetus in his Manual. 8.
[69] See iii. 8.
[70] Numenius, 32.
[71] Plato, Banquet, p. 187, Cary, 14.
[72] Marcus Aurelius, Medit. ii. 13.
[73] As thought Marcus Aurelius, in his Thoughts, xii. 42.
[74] See iv. 3.24.
[75] In his Manual, 37.
[76] See iv. 1.9-12.
[77] Marcus Aurelius, Medit. vii. 9; Seneca, Epist. 94.
[78] Numenius, iii. 7.
[79] This image was later adopted by Swedenborg in his "celestial man."
[80] In close proximity to note 45, another distinctly Johannine
expression.
[81] Stoic ideas.
[82] As Plato said in his Phaedrus, p. 247, Cary, 56.
[83] See i. 8.2.
[84] See ii. 3.17.
[85] See ii. 3.13. Ficinus's translation.
[86] A Stoic term.
[87] Plato, Timaeus, p. 42, Cary, 17; see also Enn. ii. 3.10. 11, 15,
16.
[88] Timaeus, p. 42, 91, Cary, 17, 72, 73.
[89] See ii. 3.13.
[90] Alcinous, de Doctrina Platonica, 26.
[91] Gregory of Nyssa, Catech. Oratio, 7; Dionysius Areopagite, Divine
Names, 4.
[92] See ii. 3.7.
[93] See iii. 2.6.
[94] Plato, Timaeus, p. 31c, Cary, 11.
[95] See Numenius. 14.
[96] Clem. Al. Strom. v. 689.
[97] In 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.
[98] Porphyry, Principles of the theory of the Intelligibles, 31.
[99] Olympiodorus, in Phaedonem, Cousin, Fragments, p. 404.
[100] Ib., p. 432.
[101] Ib., p. 418.
[102] Ib., p. 431.
[103] John Philoponus, Comm. in Arist., de Anima, i. 1.
[104] See iii. 6.1.
[105] By a triple pun, on "nous," "noêsis," and "to noêton."
[106] Porphyry, Principles, 32.
[107] By a pun.
[108] See John i. 4, 9.
[109] This anticipates Athanasius's explanations of the divine process.
[110] See v. 1.4.
[111] Porphyry, Principles, 26.
[112] The Eleusynian Mysteries, Hymn to Ceres, 279; see vi. 9.11.
[113] See v. 3.14.
[114] In 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.
[115] See iii. 5.6.
[116] See i. 6.2, 3.
[117] See i. 6.3, 7.
[118] Plato, Banquet, p. 206-208, Cary, 31, 32.
[119] Plato, Banquet, p. 210, Cary, 34, sqq.
[120] Porphyry, Biography of Plotinos, 15.
[121] See i. 3.2.
[122] See sect. 5, 6.
[123] Plato, Banquet, p. 185, Cary, 12, 13.
[124] By Plato, in his Cratylus, p. 396, Cary, 29, 30; interpreted to
mean "pure Intelligence."
[125] This is the principal power of the soul; see ii. 3.17.
[126] See v. 8.12, 13.
[127] Plotinos 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.
[128] For this distinction, see ii. 3.17, 18.
[129] For the two Loves, see v. 8.13, and vi. 9.9.
[130] See iii. 4.
[131] See iv. 9.
[132] Plato, Banq. 203: Cary, 29.
[133] In his Isis and Osiris, p. 372, 374.
[134] See i. 1.
[135] Plato, Banquet, p. 202, Cary, 27, 28; Porphyry, de Abst. ii. 37,
sqq.
[136] In section 4.
[137] Plato, Epinomis, p. 984, Cary, 8; Porphyry, de Abst. ii. 37-42.
[138] See ii. 4.3.
[139] See ii. 4.3.
[140] An expression often used by the Platonists; see the Lexicon
Platonicum, by the grammarian Timaeus, sub voce "oistra."
[141] See Plato, Banquet, p. 203, Cary, 29.
[142] See iii. 4.6.
[143] See iii. 4.3.
[144] A Stoic distinction.
[145] P. 246, Cary, 56.
[146] P. 28, Cary, 50.
[147] Didymus, Etym. Magn. p. 179, Heidelb. p. 162, Lips.
[148] Timaeus Locrius, of the Soul of the World, p. 550, ed. Gale,
Cary, 4.
[149] Origen, c. Cels., iv. p. 533.
[150] "logoi."
[151] Proclus, Theology of Plato, vi. 23.
[152] As 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.
[153] ii. 3.17; ii. 9.2.
[154] Pun on "Poros" and "euporia."
[155] See ii. 4.16.
[156] See 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.
[157] As thought Empedocles, 318-320.
[158] i. 6.2.
[159] i. 8.7.
[160] i. 8.3.
[161] As thought Plato in his Laws, iv. p. 716; Cary, 7, 8.
[162] As thought Plato in his Philebus, p. 28; Cary 49, 50.
[163] See v. 1; vi. 9.2.
[164] Numenius, fr. 32.
[165] As said Plato, in his second Letter, 2.312.
[166] See iii. 8.9; iv. 7.14; vi. 4.2; vi. 9.2.
[167] As held by Plato in the Parmenides and First Alcibiades.
[168] See ii. 4.8-16.
[169] It 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.
[170] In his First Alcibiades, p. 122; Cary, 37.
[171] See i. 1.12.
[172] This means created things, which are contingent and perishable;
see ii. 4.5, 6.
[173] See 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.
[174] Held by Plato in his Theaetetus, p. 176; Cary, 84, 85; and
Republic, ii. 279; Cary, 18, and of Numenius, fr. 16.
[175] See i. 2.1.
[176] In the Theaetetus, p. 176; Cary, 84, 85.
[177] Numenius, fr. 10; Plato, Rep. vi. p. 509b; Cary, 19.
[178] As Plato suggested in his Philebus, p. 23; Cary, 35-37.
[179] Numenius, fr. 17.
[180] Mentioned by Plato in the Timaeus, pp. 28, 30, 38; Cary, 9, 10,
14.
[181] From the Timaeus, p. 41; Cary, 16, 17.
[182] See i. 2.1; i. 6.8.
[183] That 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.
[184] See i. 8.1.
[185] ii. 4.12.
[186] Numenius, fr. 26.3.
[187] Diog. Laertes vii.
[188] See ii. 6.
[189] ii. 4.13.
[190] i. 8.15.
[191] As thought Plato in his Banquet, p. 211; Cary, 35.
[192] As said Plato, Republic, vii. p. 534; Cary, 14.
[193] As Plato says in his Phaedrus, p. 246; Cary, 54, 56.
[194] As wrote Plato in his Banquet, p. 203; Cary, 28, 29, and see iii.
7.14 and iii. 5.9 as well as iii. 6.14.
[195] According to the interpretation of Ficinus.
[196] See ii. 4. This is an added confirmation of the chronological
order; in the Enneadic order this book is later, not earlier.
[197] Again a term discussed by Numenius, fr. ii. 8, 13; and iii; see
i. 1.9; iv. 3.3, 30, 31; i. 4.10.
[198] We notice how these latter studies of Plotinos do not take
up any new problems, chiefly reviewing subjects touched on before.
This accounts for Porphyry's attempt to group the Plotinic writings,
systematically. This reminds us of the suggestion in the Biography,
that except for the objections of Porphyry, Plotinos would have nothing
to write. Notice also the system of the last Porphyrian treatises,
contrasted with the more literary treatment of the later. All this
supports Porphyry's table of chronological arrangement of the studies
of Plotinos. This book is closely connected with the preceding studies
of Fate and Providence, iii. 1-3; for he is here really opposing not
the Gnostics he antagonized when dismissing Amelius, but the Stoic
theories on Providence and Fate.
[199] See iii. 1.5, 6; iii. 6; iv. 4.30-44.
[200] Macrobins. In Somn. Scipionis.
[201] Cicero, de Divinatione, i. 39.
[202] Julius Firmicus Maternus, Astrol. ii. 23.
[203] With Ptolemy's Tetrabiblion, i. p. 17.
[204] See iv. 4.31.
[205] Discussed in par. 4.
[206] This incomprehensibility was no doubt due to Plotinos's advancing
blindness and renal affection.
[207] Numenius, fr. 32.
[208] Cicero, de Nat. Deorum, ii. 46.
[209] See iv. 4.32.
[210] According to the Stoics: Alex. Aphrod. de Mixtione, p. 141;
Cicero, de Nat. Deorum, ii. 32.
[211] See iii. 1.4, 7-10.
[212] See iii. 1.6.
[213] See iv. 4.33.
[214] See iv. 4.35; according to the Stoics, see Diogenes Laertes. vii.
140.
[215] See iv. 4.32.
[216] Seneca, Quest. Nat. i. 1.
[217] See iii. 4.2, 4.
[218] See ii. 3.13.
[219] See iii. 4.3.
[220] See iii. 1.8-10.
[221] The law of Adrastea; see iii. 4.2; iv. 4.4, 5.
[222] Plato, Phaedrus, p. 244-251; Cary, 47-66.
[223] See i. 8; ii. 11; iii. 1; vi. 8.
[224] Plato, Rep. x. p. 617; Cary, 14.
[225] p. 41-42; Cary, 16, 17.
[226] See i. 1.7-10.
[227] See ii. 1.5.
[228] Stoic terms.
[229] See ii. 1.8-10.
[230] See i. 2.1; vi. 8.
[231] See i. 1.7-12; iv. 3.19-23.
[232] This is the exact doctrine of Numenius, fr. 53; it logically
agrees with the doubleness of matter, Num. 14; of the Creator, Num. 36;
and the world-Soul, fr. 16. See note 71.
[233] See par. 18.
[234] Plato, Banquet, p. 202; Cary, 28; Timaeus, p. 90; Cary, 71.
[235] See iii. 1.2.
[236] That is, to share the passions of the bodies: see iii. 1.2.
[237] See iv. 4.38-40.
[238] Seneca, Nat. Quest. ii. 32.
[239] According to Aristotle, Met. xii. 3.
[240] See iii. 1.6.
[241] See Cicero, de Nat. Deor. ii. 34.
[242] See iv. 4.39, 40.
[243] Plato, Phaedrus, p. 248; Cary, 59.60.
[244] See iii. 1.8-10.
[245] See iv. 4.39.
[246] See iii. 4.3.
[247] See iii. 1.10.
[248] See iii. 1.5.
[249] Rep. x. p. 616; Cary, 14; Enn. iii. 4.
[250] See iv. 4.30, 40, 43, 44.
[251] See i. 4.
[252] See i. 2.5.
[253] In i. 1; proof of the chronological order.
[254] See ii. 9.12; iv. 3.9, 10; negatively.
[255] See iii. 3.1, 2; see Seneca, de Provid. 5.
[256] See ii. 3.17; iii. 8.
[257] See iv. 4.9-12.
[258] See ii. 4; Seneca, de Provid. 5.
[259] See ii. 9.2; iii. 2, 3. Seneca, de Provid. 5.
[260] Or generative reasons, a Stoic term, Seneca, Quest. Nat. iii. 29;
see iii. 3.1, 2, 7.
[261] Plotinos is here harking back to his very earliest writing, 1.6,
where, before his monistic adventure with Porphyry, he had, under
the Numenian influence of Amelius, constructed his system out of a
combination of the doctrines of Plato (about the ideas), Aristotle (the
distinctions of form and matter and of potentiality and actualization),
and the Stoic (the "reasons," "seminal reasons," action and passions,
and "hexis," or "habit," the inorganic informing principle). Of these,
Numenius seems to have lacked the Aristotelian doctrines, although he
left Plato's single triple-functioned soul for Aristotle's combination
of souls of various degrees (fr. 53). Plotinos, therefore, seems to
have distinguished in every object two elements, matter and form (ii.
4.1; ii. 5.2). Matter inheres potentially in all beings (ii. 5.3, 4)
and therefore is non-being, ugliness, and evil (i. 6.6). Form is the
actualization (K. Steinhart's Melemata Plotiniana, p. 31; ii. 5.2);
that is, the essence and power (vi. 4.9), which are inseparable. Form
alone possesses real existence, beauty and goodness. Form has four
degrees: idea, reason, nature and habit; which degrees are the same
as those of thought and life (Porphyry, Principles 12, 13, 14). The
idea is distinguished into "idea" or intelligible Form, or "eidos,"
principle of human intellectual life. Reason is 1, divine (theios
logos, i. 6, 2; the reason that comes from the universal Soul, iv.
3.10), 2, human (principle of the rational life, see Ficinus on ii.
6.2); 3, the seminal or generative reason (principle of the life
of sensation, which imparts to the body the sense-form, "morphé,"
3.12-end; Bouillet, i. 365). Now reasons reside in the soul (ii. 4.12),
and are simultaneously essences and powers (vi. 4.9), and as powers
produce the nature, and as essences, the habits. Now nature ("physis")
is the principle of the vegetative life, and habit, "hexis," Numenius,
fr. 55, see ii. 4.16, is the principle of unity of inorganic things.
[262] As thought Aristotle, Met. xii, 3.
[263] See ii. 9.13.
[264] See iv. 4.9-13.
[265] See iii. 4.1.
[266] This is Numenius' doctrine, fr. 16.
[267] See iii. 3.5, 11.
[268] Plotinos here makes in the world-Soul a distinction analogous to
that obtaining in the human one (where there is a reasonable soul, and
its image, the vegetative soul, see i. 1.8-12; iv. 4. 13, 14). Here
he asserts that there are two souls; the superior soul (the principal
power of the soul, which receives the forms from Intelligence (see iv.
4.9-12, 35), and the inferior soul (nature, or the generative power),
which transmits them to matter, so as to fashion it by seminal reasons
(see iii. 4.13, 14, 22, 27). Bouillet, no doubt remembering Plotinos's
own earlier invectives against those who divided the world-soul (ii.
9.6), evidently directed against Amelius and the Numenian influence,
which till then he had followed--tries to minimize it, claiming that
this does not mean two different hypostases, but only two functions
of one and the same hypostasis. But he acknowledges that this gave
the foundation for Plotinos's successors' distinction between the
supermundane and the mundane souls (hyperkosmios, and egkosmios).
Plotinos was therefore returning to Numenius's two world-souls (fr.
16), which was a necessary logical consequence of his belief in two
human souls (fr. 53), as he himself had taught in iii. 8.5. Plotinos
objectifies this doubleness of the soul in the myth of the two
Hercules, in the next book, i. 1.12.
[269] See ii. 9.2.
[270] The subject announced in the preceding book, ii. 3.16; another
proof of the chronological order. This is a very obscure book,
depending on iv. 3 and 4: and vi. 7; on the theory of the three divine
hypostases, on his psychology, the soul's relation to, and separation
from the body, and metempsychosis. His doctrines of "self" and of the
emotions are strikingly modern.
[271] See sect. 2.
[272] See sect. 3.
[273] See sect. 4.
[274] See sect. 7, 11.
[275] This most direct translation of "pathos," is defective in that
it means rather an experience, a passive state, or modification of the
soul. It is a Stoic term.
[276] "Dianoia" is derived from "dia nou," and indicates that the
discursive thought is exercised "by means of the intelligence,"
receiving its notions, and developing them by ratiocination, see v.
3.3. It is the actualization of discursive reason "to dianoêtikon," or
of the reasonable soul ("psychê logikê"), which conceives, judges, and
reasons (dianoei, krínei, logizetai).
[277] "Noêsis" means intuitive thought, the actualization of
intelligence.
[278] See sect. 7.
[279] See Porphyry, Faculties of the Soul, and Ficinus, commentary on
this book.
[280] In Greek, "to zoon," "to syntheton," "to synamphoteron," "to
koinon," "to eidôlon."
[281] See i. 2.5.
[282] According to the Stoics.
[283] According to Alexander of Aphrodisia.
[284] As thought Aristotle, de Anima 2.1; see 4.3.21, and Numenius, 32.
[285] A famous comparison, found in Aristotle, de Anima, ii. 1; Plato,
Laws, x. p. 906; Cary, 14; and especially Numenius, 32.
[286] As Plotinos thinks.
[287] iv. 4.20.
[288] iv. 3.20.
[289] Arist., de Anim. 2.1.
[290] According to Aristotle.
[291] Phaedo, p. 87; Cary, 82.
[292] Similar to the modern James-Lange theory of bodily emotions.
[293] See iv. 4.20, 28.
[294] See sect. 7, 9, 10.
[295] See iv. 3.22, 23.
[296] Porphyry and Ammonius in Bouillet, i. Intr. p. 60, 63, 64, 75,
79, 93, 96, 98, and note on p. 362 to 377.
[297] Namely, intelligence and the reasonable soul.
[298] See Bouillet, i. p. 325, 332.
[299] Bouillet, Intr. p. lxxviii.
[300] See Bouillet, i., note, p. 327, 341.
[301] One of the three hypostases.
[302] See Bouillet, i. p. lxxiii. 344-352.
[303] Plato, Timaeus, p. 35; Cary, 12.
[304] These images of the universal Soul are the faculties of the soul,
sense-power, vegetative power, generative power or nature; see iv.
4.13, 14.
[305] "Turning" means here to incline.
[306] See St. Paul, Rom. for phantasy, or imagination; vii. 7-25.
[307] See iv. 3.29-31, also i. 1.9; Numenius, fr. ii. 8, 19; iii. See
section 10.
[308] See i. 2.5.
[309] iv. 3.19, 23.
[310] See ii. 9.3, 4, 11, 12.
[311] Fancy or representation, i. 4.10; iv. 3.3, 30, 31.
[312] See 4.3.19, 23; 6.7.6.7.
[313] Plato, Rep. x. p. 611; Cary, 11.
[314] For this see 4.3.12, 18; 4.8.
[315] Odyss. xi. 602, 5; see 4.3.27.
[316] We find here a reassertion of Numenius's doctrine of two souls in
man, fr. 53.
[317] Bouillet observes that this book is only a feeble outline of
some of the ideas developed in vi. 7, 8, and 9. The biographical
significance of this might be as follows. As in the immediately
preceding books Plotinos was harking back to Numenius's doctrines, he
may have wished to reconcile the two divergent periods, the Porphyrian
monism of vi. 7 and 8, with the earlier Amelian dualism of vi. 9.
This was nothing derogatory to him; for it is well known that there
was a difference between the eclectic monism of the young Plato of
the Republic, and the more logical dualism of the older Plato of
the Laws. This latter was represented by Numenius and Amelius; the
former--combined with Aristotelian and Stoic elements--by Porphyry.
Where Plato could not decide, why should we expect Plotinos to do
so? And, as a matter of fact, the world also has never been able to
decide, so long as it remained sincere, and did not deceive itself with
sophistries, as did Hegel. Kant also had his "thing-in-itself"--indeed,
he did little more than to develop the work of Plotinos.
[318] As the Stoics would say.
[319] Which is one of the three hypostases, ii. 9.1 and v. 1.
[320] We see here Plotinos feeling the approach of this impending
dissolution.
[321] Arranged by Bouillet in the order of the Enneads they summarize.
[322] Passages in quotation marks are from the text of Plotinos.
[323] See i. 2.3.
[324] See i. 2.4.
[325] See i. 2.4.
[326] See i. 2.6.
[327] See i. 2.7.
[328] See i. 2.7.
[329] See i. 2.5.
[330] See i. 8.1.
[331] See 36.38.
[332] These are the three divine hypostases, i. 8.2; ii. 9.1.
[333] See ii. 2.2.
[334] See v. 3.6.
[335] See iii. 7.2.
[336] See iii. 7.2.
[337] A pun on "noein" and "nous."
[338] See v. 3.10-12.
[339] See v. 6.11, 12, 13.
[340] See v. 4.3, 2, 12.
[341] See v. 4.4, 9.
[342] See vi. 4.9.
[343] See vi. 4.16.
[344] See iii. 5.7-9. from Plato.
[345] See vi. 2; vi. 5.
[346] See vi. 5.1.
[347] See vi. 4.4.
[348] See vi. 5.2.
[349] See vi. 5.3, 6.
[350] See vi. 5.4.
[351] See vi. 8.4.
[352] See vi. 5.12.
[353] See iv. 8.1.
[354] See iv. 8.1.
[355] See 23.
[356] Stobaeus, Ecl. Phys., i. 52, ed. Heeren.
[357] See iv. 3.23.
[358] In his book "On the Soul."
[359] See i. 1.12.
[360] See ii. 6.1.
[361] See Ennead, i. 1.
[362] Stobaeus, Ecl. Physicae, i. 52, p. 878.
[363] Of Human Nature, xv.
[364] de Anima, ii. 3.
[365] Stobaeus, Eclogae Physicae, i. 52. p. 894.
[366] On Human Nature, 2.
[367] See Plotinos, ii. 7.1; Porphyry, Principles, 17, 18, 21, 22, 36,
38.
[368] See iv. 3.20.
[369] See ii. 3.5.
[370] See iv. 3.20.
[371] In his treatise on Providence; Photius, Biblioteca, 127, 461.
[372] i. 1.8; Num. 10.
[373] i. 1.10.
[374] 25.4.a.
[375] 38; 53.
[376] i. 8.1; Num. 16.
[377] i. 8.2.
[378] in v. 5.1.
[379] Num. 27.a.8.
[380] 27.b.10.
[381] Num. 36,a.
[382] In i. 8.3.
[383] Num. 16.
[384] i. 8.4.
[385] 11.
[386] Num. 16.
[387] Num. 15.16.
[388] i. 8.6.
[389] 16.
[390] i. 8.7.
[391] 1.8.10.
[392] 18.
[393] ii. 9.
[394] ii. 4.1.
[395] ii. 4.5.
[396] ii. 4.6.
[397] ii. 4.7.
[398] Num. 32, 18.
[399] Num. 48.
[400] Num. 14.
[401] i. 8.7, with ii. 4.7.
[402] In ii. 4.15, 16.
[403] heterotês.
[404] ii. 5.
[405] In ii. 5.3.
[406] Num. 20.
[407] iii. 6.6 to end.
[408] iii. 6.12.
[409] iii. 6.11, 12.
[410] 33.
[411] iii. 8.13.
[412] iii. 6.19.
[413] iii. 6.11.
[414] iii. 6.9.
[415] iii. 6.7, 18; with Num. 12, 15, 17.
[416] iii. 6.6.
[417] iii. 6.13; Num. 12; 30.
[418] iii. 6.18; v. 1.1, etc.
[419] iii. 6.6, 13; see ii. 5.3, 5.
[420] iii. 6.14.
[421] iii. 6.11, as against Num. 14, 16.
[422] In iii. 6.6, 8, 10.
[423] In iii. 6.6.
[424] iii. 6.7, 13; see ii. 5.5.
[425] iii. 6.13, 6, 16, 17, 18.
[426] iii. 6.15.
[427] iii. 6.19.
[428] iii. 6.15.
[429] In ii. 5.5.
[430] v. 1.7; iii. 5.6.
[431] iv. 4.13.
[432] In iv. 4.15.
[433] vi. 3.7.
[434] v. 1.7.
[435] i. 8.
[436] ii. 4.
[437] ii. 5.
[438] iii. 6.
[439] In iv. 4.13.
[440] Life of Plotinos, 24, 25.
[441] Vit. Plot. 4, 5, 13, 17.
[442] Ib. 6.
[443] 26.
[444] 14.
[445] 17, 18, 21.
[446] 1, 2, 7.
[447] 14.
[448] 10.
[449] See Daremberg, s. v.
[450] 18.
[451] 17.
[452] 3.
[453] As may be seen in Daremberg's Dictionary of Antiquities, s. v.
[454] Ib. 24.
[455] In c. 8.
[456] c. 10.
[457] 48. Plot. i. 1.2, 12, etc.
[458] Enn. i. 1.2; Num. 29; i. 1.7.
[459] i. 1.3; see Num. 32.
[460] i. 1.7, 12.
[461] 53.
[462] i. 1.13.
[463] 30.21.
[464] i. 1.12.
[465] iv. 8, or even iv. 3.12-18.
[466] 2.9.10.
[467] 1.4.8, 16.
[468] 1.7.3.
[469] Porphyry, Biography 2.
[470] Cave of the Nymphs, 54.
[471] Plato, p. 147.
[472] Rep. iv. 9.
[473] Plut. Def. Or. 17.
[474] To hegemonikon. Enn. ii. 4.2.
[475] ii. 5.3.
[476] ii. 5.5.
[477] vi. 3.7.
[478] In i. 8.3.
[479] In i. 8.10.
[480] 3.6, 14.
[481] 1.8, 13.
[482] 2.9.2.
[483] Num. 26.
[484] Enn. iii. 6.6, 7.
[485] de Mund. iv. 21.
[486] Chaignet, H. Ps. d. G., v. 138.
[487] Proclus, in Parm. vi. 27.
[488] Energeia and dynamis.
[489] 5.1.7, 19.
[490] iii. 5.3.
[491] Ib. 4.7.
[492] Ib. 9.
[493] v. 3.5.
[494] i. 4.14.
[495] iii. 5.6.
[496] 1.1.8.
[497] i. 8.2.
[498] In i. 4.10.
[499] In ii. 9.1.
[500] iii. 3.4.
[501] iii. 2.11.
[502] i. 4.9.
[503] H. Ps. d. Gr. iv. 244.
[504] Enn. vi. 4.9.
[505] Chaignet, ib., iv. 337; Enn. v. 1.7, 10.
[506] ii. 9.1, 2.
[507] See McClintock and Strong, B. T. & E. Encyclopedia, s. v.
[508] Enn. vi, 5.7.
[509] vi. 2.8, 9.
[510] See iv. 4.26; vi. 7.12, 13.
[511] See i. 8.4.
[512] See iv. 2.15.
[513] See iv. 3.9.
[514] See vi. 4.14; vi. 5.6; i. 1.9.
[515] Rom. vii. 7.25.
[516] See v. 1.10.
[517] See iv. 8.5, 6, and iv. 7.13, 14, and iii. 6.14.
[518] See i. 8.13
[519] iv. 3.11.
[520] vi. 1.10.
[521] ii. 1.4.
[522] v. 1.1, v. 4.2, v. 8.11, i. 4.11, v. 1.7, vi. 8.4, iv. 8.4.
[523] i. 1.9 and 12.
[524] x. 2, Enn. ii. 9.13.
[525] Biography, 16.
[526] See v. 8.8.
[527] See viii. 5.12.
[528] See vi. 8.9.
[529] See vi. 7.17.
[530] See v. 5.3.
[531] Rev. iv. 6; see iii. 2.11.
[532] See ii. 9.5; Rev. xxi. 1.
[533] See iii. 2.15.
[534] See v. 3.8.
[535] See i. 8.6.
[536] See iv. 3.6; Jno. xiv. 2.
[537] See iii. 2.4, and Rom. iii. 20.
[538] See vi. 8.15, and Rom. viii. 39.
[539] See v. 5.11, and 1 Cor. xi. 22.
[540] See ii. 1.4, and 2 Cor. xii. 2.
[541] See vi. 2, and Gal. iv. 9.
[542] See ii. 9.6, and i. Tim. 1.4.
[543] See ii. 9.14, and Mark vi. 7.
[544] See v. 3.17, and Mk. ix. 43, 45.
[545] See v. 9.5, and Mt. xxiv. 13.
[546] See vi. 9.9; vi. 5.12, and Acts xvii. 28.
[547] See v. 8.12, and Heb. ii. 11-17
[548] See vi. 7.29, and Jas. i. 17.
[549] Luke xi. 13.
[550] See i. 6.9; ii. 4.5.
[551] v. 5.13.
[552] ii. 9.4.
[553] iv. 3.11.
[554] ii. 9.5.
[555] iv. 8.9.
[556] v. 9.4.
[557] See iii. 8.4; iv. 2.1; vi. 7.8.
[558] See ii. 4.5; v. 7.3; vi. 8.20.
[559] See vi. 6.11.
[560] See vi. 8.20.
[561] See iv. 3.17; vi. 4.9.
[562] See v. 3.15.
[563] See vi. 7.1.
[564] See v. 2.1.
[565] See v. 1.6.
[566] See i. 4.9.
[567] See iii. 8.3.
[568] See vi. 2.8, 9.
[569] See iii. 8.10; ii. 9.2.
[570] See iv. 7.10; v. 1.4; vi. 7.2.
[571] See ii. 9.2.
[572] See vi. 5.7.
[573] iii. 6.6 to end.
[574] N. 20.6.
[575] ii. 9.10.
[576] i. 8.4; ii. 9.2, 10; vi. 7.5, with N. 26.3.
[577] ii. 9.6, with N. 36.
[578] iv. 3.17, with N. 26.3.
[579] v. 3.9; v. 5.7; vi. 5.5.
[580] ii. 9.1; but see ii. 9.8; iv. 8.3, etc.
[581] iv. 3.17.
[582] 46-54.
[583] 49, 50; or, 22%.
[584] 46-48, 51-54; or, 88%.
[585] 22-33, 12 books.
[586] 23, 26, 27, 31, 32, 33; or, 50%.
[587] 22, 24, 25, 28, 29, 30; or, 50%.
[588] 33-45, 12 books.
[589] 34, 37, 38, 39, 43, 44.
[590] 35, 36, 40, 41, 42, 45.
[591] v. 1.9.
[592] v. 5.6; N. 42, 67.
[593] v. 4.2 and N. 15-17.
[594] v. 8.5; v. 9.3; vi. 6.9; and N. 20.
[595] i. 8.6; i. 4.11; iii. 3.7; and N. 16, 17.
[596] vi. 8.19; and N. 10; 32.
[597] v. 1.6; with N. 14.
[598] v. 1.9; with N. 36, 39.
[599] vi. 4.16; iv. 3.11.
[600] N. 54.
[601] N. 49a.
[602] vi. 5.9; and N. 46.
[603] iii. 6.
[604] N. 44.
[605] ii. 7.2; vi. 1.29; and N. 44.
[606] In meaning at least.
[607] iv. 7.2, 3; and N. 44.
[608] iv. 7.2, 3; v. 9.3; N. 40.
[609] Philebus, in iv. 3.1.
[610] vi. 2.21.
[611] i. 2.6; v. 3.17; iii. 4.
[612] vi. 3.16.
[613] i. 6.6.
[614] N. 31.22; 33.8.
[615] iv. 8.2; i. 8.2; v. 5.3; vi. 7.42; and N. 27a. 8.
[616] v. 1.4, and N. 19.
[617] v. 8.3; ii. 9.3, 8.
[618] i. 8.6 and N. 10.
[619] vi. 2.2 and N. 14.
[620] vi. 5.6 and N. 42, 67.
[621] v. 8.3; iii. 4.2; N. 27a. 8.
[622] iii. 8.8; iv. 3.1, 8; vi. 8.7; and N. 27b. 9.
[623] Still, see 30.
[624] iv. 8.2; vi. 9.9; N. 29.
[625] iii. 2.4; v. 1.6; v. 5.7; and N. 29.18.
[626] i. 8.4; ii. 9.2, 10; vi. 7.5 and N. 26.3; 27a. 10.
[627] vi. 5.6; and N. 37, 63.
[628] iv. 7.1; vi. 5.10; and N. 12.8.
[629] vi. 4.10; vi. 5.3; ii. 9.7; with N. 12, 22.
[630] v. 8.13; and N. 26.3.
[631] iii. 2.2; with N. 16, 17.
[632] iii. 1.22; iv. 2.1, 2; iv. 7.2; and N. 38.
[633] ii. 9.7; v. 6.6; vi. 5.3; and N. 12, 15, 22, 26.3.
[634] iv. 3.8; vi. 7.3; and N. 48.
[635] iv. 3.11; with N. 32.
[636] iv. 3.17, 21; with N. 32.
[637] iv. 3.17; with N. 26.3.
[638] iv. 7; and N. 44.
[639] N. 55.
[640] ii. 7.2; vi. 1.29; and N. 44.
[641] iv. 7.3; vi. 3.16; and N. 44.
[642] ii. 3.9; iii. 4.6; and N. 46, 52, 56.
[643] Still, see i. 1.9; iv. 3.31; vi. 4.15; and N. 53.
[644] i. 1.12; ii. 3.9; ii. 9.2; iv. 3.31; iv. 2.2; and N. 53.
[645] iv. 3.31; with N. 32.
[646] N. 52.
[647] i. 1.10; iv. 7.8; v. 8.3.
[648] iii. 4.4; and N. 15.
[649] N. 15.
[650] ii. 9.5.
[651] i. 3.1.
[652] i. 3.2.
[653] i. 3.3.
[654] v. 9.1.
[655] iv. 4.10; with N. 12.
[656] iv. 3.25; with N. 25.
[657] ii. 9.11; i. 6.7; vi. 7.34; vi. 9.11; with N. 10.
[658] iv. 8.8; and N. 51.
[659] iv. 8.1; and N. 62a.
[660] iv. 8.1; quoting Empedocles; N. 43.
[661] iv. 2.2; and N. 27b.
[662] iv. 3.21; and N. 32, 36, 16.
[663] N. 26.
[664] iv. 3.17.
[665] ii. 3.8; iii. 3.4; N. 36, 53.
[666] ii. 9.6.
[667] v. 9.5; and N. 28.
[668] iv. 7.14; and N. 55, 56.
[669] 61, 62a.
[670] ii. 9.14.
[671] 10.
[672] iii. 6.6 to end.
[673] 14, 15, 16, 17, 44.
[674] vi. 1, and passim.
[675] ii. 3.16; ii. 4.16; ii. 5.2; and N. 55.
[676] i. 8.15; i. 1.9; i. 4.10; iv. 3.3, 30.31; vi. 8.3; iv. 7.8; and
N. 2, 3, 4.7 and 24.
[677] vi. 5.6; and N. 42, 67.
[678] All of ii. 6; iii. 6.6; iii. 7.5; iii. 8.9; iv. 3.9; iv. 3.24; v.
3.6, 15, 17; v. 4.1, 2; v. 5.10, 13, 55; v. 8.5, 6; v. 9.3; vi. 2.2, 5,
6, 8, 9, 13; vi. 3.6, 16; vi. 6.10, 13, 16; vi. 7.41; vi. 9.2, 3.
[679] v. 9.3; and N. 21, 22.
[680] v. 4.2; and N. 10; vi. 6.9; and N. 34.
[681] vi. 6.9; N. 10, 21.
[682] v. 1.5; vi. 5.9; vi. 6.16; and N. 46.
[683] vi. 6.16; and N. 60.
[684] vi. 2.9; and N. 26.
[685] vi. 4.2.
[686] ii. 4.5; iv. 8.7; v. 5.4; and N. 36b.
[687] iv. 3.1; v. 4.2; and N. 36c?
[688] ii. 5.3; and N. 14, 16, 26.
[689] v. 4.2; v. 5.4; and N. 14.
[690] ii. 9.1; and N. 25.
[691] iii. 8.9; iii. 9.1; v. 1.8; and N. 36, 39.
[692] v. 5.3; and N. 36, 39.
[693] i. 3.4; and N. 10, 13.
[694] ii. 4.9; ii. 7.2; vi. 1.29; vi. 3.16; and N. 44.
[695] iv. 9.4; and N. 44.
[696] iii. 4.1; and N. 44.
[697] iv. 6.7; and N. 44.
[698] iv. 3.20; and N. 12, 44.
[699] N. 20.
[700] N. 21.
[701] iii. 7.3, 5; and N. 19.
[702] N. 55, 56; 57.
[703] iii. 4.2; and N. 57.
[704] i. 8.2; iii. 2.16; iv. 7.14; vi. 6.16; vi. 7.6; and N. 32.
[705] v. 1.1; and N. 17, 26.
[706] vi. 5.3; vi. 7.31; and N. 11, 15, 16, 17, 12.7, 22, 26.
[707] i. 8.3; v. 5.13; and N. 15, 16, 49b.
[708] i. 4.11; i. 8.6, 7; ii. 3.18; iii. 2.5, 15; iii. 8.9; and N. 16,
17, 18.
[709] i. 8.7; iii. 2.2, N. 15, 17. Alexander of Aphrodisia taught this
world was a mixture; ii. 7.1; iv. 7.13.
[710] iv. 9.4; v. 16; and N. 26.
[711] Plotinos passim; N. 25.
[712] vi. 1.23; and N. 18. Also vi. 9.10, 11.
[713] Passim; N. 10, 37, 63.
[714] v. 8.1; and N. 43.
[715] iii. 9.3; and N. 31.
[716] vi. 2.7; vi. 3.27; and N. 19.4, 20; 27a; 30.
[717] iii. 7.3; iv. 4.33; and N. 30.
[718] ii. 4.2-5; ii. 5.3; v. 4.2; and N. 26.
[719] ii. 4.12; etc.
[720] ii. 4.6; and N. 11, 18.
[721] ii. 6.2; and N. 12.8; 18.
[722] ii. 4.10; and N. 12, 16, 17.
[723] v. 1.6; vi. 9.10, 11; and N. 10.
[724] vi. 4.2; vi. 9.3; and N. 10.
[725] iv. 7.3; and N. 13, 27, 44.
[726] iv. 4.16; and N. 46.
[727] Might it mean an angle, and one of its sides?
[728] iii. 4.2; and N. 27.
[729] iv. 8.5, 6; and N. 27b.
[730] v. 9.6; and N. 23.
[731] v. 1.5.
[732] vi. 7.17, 36; vi. 9.9; and N. 29.
[733] iii. 4.2; iv. 3.11; v. 8.3; v. 1.2; and N. 27b.
[734] iii. 4.6; and N. 35a.
[735] vi. 7.1; and N. 27a, b.
[736] Creation or adornment, ii. 4.4, 6; iv. 3.14; and N. 14, 18.
[737] i. 1.3; iv. 3.17, 21; and N 32.
[738] Bouillet ii. 520.
[739] ib. ii. 584.
[740] ib. ii. 607.
[741] ib. ii. 597.
[742] ib. ii. 561.
[743] B. iii. 638-650.
[744] ib. 651-653.
[745] ib. 654-656.
[746] Bouillet ii. 520.
[747] ib. ii. 562.
[748] ib. ii. 585.
[749] ib. ii. 588.
[750] Biog. 8, 13.
[751] Biog. 17, 18.
[752] Biog. 24.
[753] iii. 7.1, 4.
[754] v. 8.4.
[755] v. 8.5, 6.
[756] iii. 5.8.
[757] vi. 3.8.
[758] i. 8.7; ii. 4.4; iii. 8.11; iv. 8.13; v. 9.8. 4.4; iii. 8.11; v.
8.13; v. 9.8. 1.11.
[762] v. 5.5.
[763] vi. 1.23.
[764] ii. 9.4.
[765] v. 5.1.
[766] iii. 5.3.
[767] v. 5.5.
[768] v. 3.5, 6.
[769] vi. 1.15.
[770] iii. 5.9, 10.
[771] iv. 3.14.
[772] iv. 7.4; ii. 6.2; iii. 2.17.
[773] iv. 4.29.
[774] v. 9.5.
[775] iv. 9.3.
[776] vi. 1.18.
[777] vi. 8.18.