in servile so^ls ; but be calls the ethical <τκίογ^αφι«ί adum * brations, because their possessors only know that the energies of such virtues are right, but 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 thyrsus- bearers, 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,
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. 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.
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,
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. 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.
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. 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.
“ 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
1 The words iimioa-υνη are omitted in the original. But it is evident from Plotinus, that they ought to be inserted.
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
true, that he who has the less has also the greater virtues. IN or will he who possesses the greater, energize preceda- neously 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
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.