Select Works of Plotinus — trans. Thomas Taylor

ing wholly excited. Or perhaps the worthy man will see to what extent they proceed. And perhaps sometimes according to circumstances he will energize according to some of them. But arriving at the greater virtues, he will perform other measures according to them. Thus, for instance, in the exercise of temperance, he will not measure it by political temperance, but in short he will separate himself as much as possible [from the body,] and will live, not merely the life of a good man, which political virtue thinks fit to enjoin, but leaving this, he will chuse another life, namely, that of the Gods. For the similitude is to these, and not to good men. The similitude, indeed, to good men, is an assimilation of one image to ano¬ ther, each being derived from the same thing ; but a similitude to God, is an assimilation as to a paradigm.

Plot .

B

p. 18

ON DIALECTIC.2

I. What art, or method, or study, will lead us· to that end to which we ought to proceed ? That we ought, indeed, to arrive at the good itself > and

1 The dialectic of Plato, which is here discussed, is not the same with that dialectic which is the subject of opinion, and is accurately investigated in the Topics of Aristotle. For the former is irreprehensible and most expeditious ; since it is con¬ nate with things themselves, and employs a multitude of powers in order to the attainment of truth. It likewise imitates intel¬ lect, from which it receives its principles, and ascends through well-ordered gradations to real being itself. It also terminates the wandering of the soul about sensibles ; and explores every thing by methods which cannot be confuted, till it arrives at the ineffable principle of things. The business, likewise, of this first of sciences, is to employ definitions, divisions, anne¬ xations, and demonstrations, as primary sciences in the inves¬ tigation of causes ; imitating the progression of beings from the first principle of things, and their continual conversion to it as the ultimate object of desire.

But there are three energies,” (says Proclus in MS. Com¬ ment. in Parmenid.) “ of this most scientific method ; the firstp. 19 the first principle of things, is granted, and is de¬ monstrated through many arguments. The arguof which is adapted to youth, and is useful for the purpose of exciting their intellect, which is, as it were, in a dormant state.

c method ; the firstp. 19 the first principle of things, is granted, and is de¬ monstrated through many arguments. The arguof which is adapted to youth, and is useful for the purpose of exciting their intellect, which is, as it were, in a dormant state. For it is a true exercise of the eye of the soul in the specula¬ tion of things, leading forth through opposite positions, the essential impression of ideas which it contains, and considering not only the divine path, as it were, which conducts to truth, but exploring whether the deviations from it contain any thing worthy of belief ; and lastly, stimulating the all-various com ceptions of the soul. But the second energy takes place when intellect rests from its former investigations, as becoming most familiar with the speculation of beings, and beholds truth itself firmly established on a pure and holy foundation. This energy, according to Socrates, by a progression through ideas, evolves the whole of an intelligible nature, till it arrives at that which is first; and this by analyzing, defining, demonstrating, and dividing, proceeding upwards and downwards, till having en¬ tirely investigated the nature of intelligibles, it raises itself to a nature superior to beings. But the soul being perfectly esta¬ blished in this nature, as in her paternal port, no longer tends to a more excellent object of desire, as she has now arrived at the end of her search. And you may say that what is deli¬ vered in the Phsedrus and Sophista, is the employment of this energy, giving a twofold division to some, and a fourfold to other operations of the dialectic art. Hence it is assigned to such as philosophize purely, and no longer require preparatory exercise, but nourish the intellect of their soul in pure intel¬ lection. But the third energy, which is declarative according to truth, purifies from twofold ignorance,1 when its reasons arep. 20 ments also through which this is demonstrated, are a certain elevation to this end. But what kind of a person is it necessary the man should be who is elevated thither ? Is it not, as Plato says, one who has seen all, or most things ? And who in his first generation has descended into the seed of a man who will be a philosopher, or a musician, or a lover? The philosopher, therefore, the musician, and the lover, are naturally adapted to be elevated.

1 i. e. When a man is ignorant that lie is ignorant ; and this is the disease of the multitude.

one who has seen all, or most things ? And who in his first generation has descended into the seed of a man who will be a philosopher, or a musician, or a lover? The philosopher, therefore, the musician, and the lover, are naturally adapted to be elevated. What, therefore, is the mode ? Is there one and the same mode for all these ? Or is there a different mode for each ? There is, indeed, a twofold pro» gression to all of them ; one to those who are ascending ; but the other to those who have arrived at the supernal realms. For the former proceeds from things beneath ; but the latter ranks among those who are now in the intelligible region, and who in that place have as it were fixed their foot¬ step. There, also, it is necessary for them to pro¬ ceed, till they have arrived at the extremity of the place. The end of the progression, however, is employed upon men, full of opinion ; and this is spoken of in the Sophista.”

See this subject more amply discussed in the additional notes at the end of this volume.

p. 21

then obtained, when some one arrives at the sum¬ mit of the intelligible world. But let this at pre¬ sent remain [without any further discussion.] And let us first endeavour to speak concerning this ele¬ vation.

In the first place, therefore, let these men be distinguished by us, and let us begin from the mu¬ sician, and show who he naturally is. We must admit, then, that he is easily excited 1 and asto¬ nished at the beautiful ; yet is not disposed to be moved from himself, but is prepared from casual occurrences as from certain types or impressions, to be excited by sounds, and to the beautiful in these, just as the timid are by noises. He like¬ wise always flies from dissonance ; and pursues in songs and rythms, that which is one, congruous, and elegant. After these sensible sounds, rythms, and figures therefore, he is thus to be elevated, viz. by separating the matter, in which analogies and ratios are inherent, and contemplating the beauty which they contain. He must also be taught that the things about which he was astonished were, intelligible harmony, and the beauty which is in it,

* For ακίνητον here, it is necessary to read ευκίνητον r and in short, the beautiful itself, and not a certain beauty only. The reasonings, likewise, of philo¬ sophy must be inserted in him, through which he will be led to a belief of truths of which he is igno¬ rant, thougli he [occultly] possesses them. What these reasonings however, are, will be hereafter un¬ folded,

II.