Select Works of Plotinus — trans. Thomas Taylor

t do not know why they are so. it is well observed too here, by Olympiodo» rus, that Plato calls the cathartic and theoretic virtues, those which are in reality true virtues. He also separates them in another way, viz. that the political are nottelestic, h e. do not pertain to mystic ceremonies, but that the cathartic and theoretic are telestic. Hence, Olympiodorus adds, the cathartic virtues are denominated from the puri¬ fication which is used in the mvsteries ; but the theoretic from perceiving things divine. On this account he accords with the Orphic verses, that

The soul that uninitiated dies,

Plung’d in the blackest mire in Hades lies.

For initiation is the divinely-inspired energy of the virtues. Olympiodorus also further observes, that by the thyrsusbearers, Plato means those that energize according to the political virtues, but by the Bacchuses those that exercise th^ cathartic virtues. For we are bound in matter as Ti¬ tans, through the great partibility of our nature ; but we rise from the dark mire as Bacchuses. Hence we become more prophetic at the time of death : and Bacchus is the inspective guardian of death, because he is likewise of every thing pertaining to the Bacchic sacred rites.

All the virtues likewise exhibit their proper characters,p. 565 these being every where common, blit subsisting appro¬ priately in each. For the characteristic property of for¬ titude is the not declining to things subordinate ; of tem¬ perance, a conversion from an inferior nature; of justice, a proper energy, and which is adapted to being ; and of prudence, the election and selection of things good and evil. Olympiodorus farther observes, that all the virtues are in the Gods. For many Gods, says he, are adorned with their appellations ; and all goodness originates from the Gods. Likewise, prior to things which sometimes participate the virtues, as is our case, it is necessary there should be natures which always participate them. In vvliat order, therefore, do the virtues first appear ? Shall we say in the psychical ? For virtue is the perfection of the soul ; and election and pre-election are the energies and projections of the soul. Hence the Chaldaean oracles

(■ conjoin fontal virtue with fontal soul, or in other words, with soul subsisting according to cause. But may it not also be said, that the virtues naturally wish to give an or¬ derly arrangement to that which is disordered? If this be admitted, they will originate from the demiurgic order.

tal soul, or in other words, with soul subsisting according to cause. But may it not also be said, that the virtues naturally wish to give an or¬ derly arrangement to that which is disordered? If this be admitted, they will originate from the demiurgic order. How then will they be cathartic there? May we not say, Olympiodorus adds, that through the cathartic virtues considered according to their causal subsistence in Jupiter the demiurgus, he is enabled to abide in his accustomed mode, as Plato says in the Tiinaeus ? And farther still, according to ancient theologists, he ascends to the tow er of Saturn, who is a pure intellec t.

p. 566

Λ» this distribution of the virtues, however, is at presort no less novel than important, the following discussion of them from the Αφοξμ,χι προς τα νοητά, or Auxin aiues το Intelligibi*es, of Porphyry, is added both for the sake of the philosophic reader, and because it elucidates what is said by Plotinus on this subject. The substance of it is indeed evidently derived from Plotinus.

u There is one kind of virtues pertaining to the politi¬ cal character, and another to the man who tends to con¬ templation, and on this account is called theoretic, and is now a beholder. And there are also other virtues per¬ taining to intellect, so far as it is intellect, and separate from soul. The virtues indeed of the political character, and which consist in the moderation of the passions, are characterised by following and being obedient to the rea¬ soning about that which is becoming in actions. Hence, looking to an innoxious converse with neighbours, they are denominated, from the aggregation of fellowship, po¬ litical. And prudence indeed subsists about the reason¬ ing part ; fortitude about the irascible part ; temperance, in the consent and symphony of the epithymetic with the reasoning part ; and justice in each of these performing its proper employment with respect to governing and being governed. But the virtues of him who proceeds to the contemplative life, consist in a departure from terrestrial concerns, Hence also, they are called purification's,p. 567 being surveyed io the refraining from corporeal actions, and avoiding sympathies with the body. For these are the virtues of the soul elevating itself to true being. The political virtues, therefore, adorn the mortal man, and are the forerunners of purifications. For it is necessary that he who is adorned by these, should abstain from doing any thing precedaneously in conjunction with body.

oul elevating itself to true being. The political virtues, therefore, adorn the mortal man, and are the forerunners of purifications. For it is necessary that he who is adorned by these, should abstain from doing any thing precedaneously in conjunction with body. Flence in purifications, not to opine with body, but to energize alone, gives subsistence to prudence ; which derives its perfection through energizing intellectually with purity. But not to be similarly passive with the body, constitutes temperance. Not to fear a departure from body as into something void, and nonentity, gives subsistence to fortitude. But when reason and intellect are the leaders, and there is no resistance [from the irra¬ tional part,] justice is produced. The disposition there¬ fore, according to the political virtues, is surveyed in the moderation of the passions ; having for its end to live as man conformable to nature. But the disposition accord¬ ing to the theoretic virtues, is beheld in apathy the end of which is a similitude to God.

“ Since, however, of purification one kind consists in purifying, but another pertains to those that are purified,

1 This philosophic apathy is not, as is stupidly supposed by most of the present day, insensibility, but a perfect subjugation of the passions to reason.

p. 568

the cathartic virtues are surveyed according to both these significations of purification ; for they purify the soul, and are present with purification. For the end of purification is to become pure. But since purification, and the being purified, are an ablation of every thing foreign, the good resulting from them will be different from that which puri¬ fies ; so that if that which is purified was good prior to the impurity with which it is defiled, purification is suf¬ ficient. That, however, which remains after purification, is good, and not purification. The nature of the soul also was not good, but is that which is able to partake of good, and is boniform. For if this were not the case, it would not have become situated in evil. The good, therefore, of the soul consists in being united to its generator ; but its evil, in an association with things subordinate to itself. Its evil also is tw ofold ; the one arising from an associa¬ tion with terrestrial natures ; but the other from doing this with an excess of the passions. Hence all the poli¬ tical virtues, which liberate the soul from one evil, may be denominated virtues, and are honourable. But the ca¬ thartic are more honourable, and liberate it from evil, so far as it is sopl.