Select Works of Plotinus — trans. Thomas Taylor

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. It is necessary, therefore, that the soul when purified should associate with its generator. Hence the virtue of it after its conversion consists in a scientific knowledge of [true] being; but this will not be the case unless conversion precedes.

p. 569

“ There is therefore another genus of virtues after the cathartic and political, and which are the virtues of the soul energizing intellectually. And here, indeed, wisdom and prudence consist in the contemplation of those things which intellect possesses. But justice consists in per¬ forming what is appropriate iff a conformity to, and ener¬ gizing according to intellect. Temperance is an inward conversion of the soul to intellect. And fortitude is apathy ; according to a similitude of that to which the soul looks, and which is naturally impassive. These virtues also, in the same manner as the others, alternately follow each other.

“ The fourth species of the virtues, is that of the para¬ digms subsisting in intellect ; which are more excellent than the psychical virtues, and exist as the paradigms of these ; the virtues of the soul being the similitudes of them. And intellect indeed is that in which all things subsist at once as paradigms. Here, therefore, pru¬ dence is science ; but intellect that knows [all things] is wisdom. Temperance is that which is converted to itself. The proper W’ork of intellect, is the performance of its appropriate duty, [and this is justice1]. But fortitude j§p. 570 is sameness, and the abiding with purity in itself, through an abundance of power. There are therefore four genera of virtues ; of which, indeed, some pertain to intellect, concur with the essence of it, and are paradigmatic. Others pertain to soul now looking to intellect, and being filled from it. Others belong to the soul of man, purify¬ ing itself, and becoming purified from the body, and the irrational passions. And others are the virtues of the soul of man, adorning the man, through giving measure and bound to the irrational nature, and producing moderation in the passions. And he, indeed, who has the greater vir¬ tues has also necessarily the less; but the contrary is not

1 The words iimioa-υνη are omitted in the original. But it is evident from Plotinus, that they ought to be inserted.

/ true, that he who has the less has also the greater virtues.

giving measure and bound to the irrational nature, and producing moderation in the passions. And he, indeed, who has the greater vir¬ tues has also necessarily the less; but the contrary is not

/ true, that he who has the less has also the greater virtues. IN or will he who possesses the greater, energize precedaneously according to the less, but only so far as the neces¬ sities of the mortal nature require. The scope also of the virtues, is, as we have said, generically different in the different virtues. For the scope of the political virtues, is to give measure to the passions in their practical ener¬ gies according to nature. But the scope of the cathartic virtues, is entirely to obliterate the remembrance of the passions. And the scope of the rest subsists analogously to what has been before said. Hence, he who energizes according to the practical virtues, is a worthy man : but he who energizes according to the cathartic virtues, is a demoniacal man , or is also a good demon . He who energizes according to the intellectual virtues alone, is a

p. 571

God. But he who energizes according to the paradig¬ matic virtues, is the fat, her of the Gods. We, therefore, ought especially to pay attention to the cathartic virtues, since we may obtain these in the present life. But through these, the ascent is to the more honourable virtues. Hence it is requisite to survey to what degree purification may be extended. For it is a separation from body, and from the passive motion of the irrational part. But how this may be effected, and to what extent, must now be said.

u In the first place, indeed, it is necessary that he who in¬ tends to acquire this purification, should, as the founda¬ tion and basis of it, know himself to be a soul bound in a foreign thing, and in a different essence. In the second place, as that which is raised from this foundation, he should collect himself from the body, and as it were from different places, so as to be disposed in a manner perfectly impassive with respect to the body. For he who ener¬ gizes uninterruptedly according to sense, though he may not do this with an adhering affection, and the enjoyment resulting from pleasure, yet at the same time his attention is dissipated about the body, in consequence of becoming through sense 1 in contact with it. But we are addicted to the pleasures or pains of sensibles, in conjunction with

1 Instead of here, it is necessary to read κ*τ’ αισ^ηα-ιν.

p. 572

a promptitude, and converging sympathy ; from which disposition it is requisite to be purified.

contact with it. But we are addicted to the pleasures or pains of sensibles, in conjunction with

1 Instead of here, it is necessary to read κ*τ’ αισ^ηα-ιν.

p. 572

a promptitude, and converging sympathy ; from which disposition it is requisite to be purified. This, however , will be effected by admitting necessary 'pleasures , and the sensations of them , merely as remedies , or as a liberation from pain , in order that [the rational par C\ may not be impeded \in its energies .] Pain also must be taken away. But if this is not possible, it must be mildly diminished. And it will be diminished, if the soul is not copassive with it. Anger, likewise, must as much as possible be taken away ; and must by no means be premeditated. But if it cannot be entirely removed, deliberate choice must not be mingled with it, but the unpremeditated motion must be the impulse of the irrational part. That however which is unpremeditated is imbecile and small . All fear, likewise, must be expelled. For he who requires this purification, will fear nothing. Here, however, if it should take place, it will be unpremeditated. Anger therefore and fear must be used for the purpose of admonition. But the desire of every thing base must be exterminated. Such a one also, so far as he is a cathartic philosopher, will not desire meats and drinks. Neither must there be the unpremedi¬ tated in natural venereal connexions; but if this should take place , it must only be as far as to that precipitate imagination which energizes in sleep. In short, the intel¬ lectual soul itself of the purified man, must be liberated from all these [corporeal propensities.] He must like¬ wise endeavour that what is moved to the irrational nature of corporeal passions, may be moved without sympathy, and without animadversion ; so that the motions them¬ selves may be immediately dissolved, through their vicinity to the reasoning power. This, however, will not take place while the purification is proceeding to its perfection ; but will happen to those in whom reason rules without opposition. Hence in these, the inferior part wall so venerate reason, that it will be indignant if it is at all moved, in consequence of not being quiet when its master is present, and will reprove itself for its imbecility. These, however, are yet only moderations of the passions, but at length terminate in apathy. For when co-passivity is entirely exterminated, then apathy is present with him who is purified from it. For passion becomes moved, when reason imparts excitation, through verging [to the irrational nature.”]

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