themes, was the constant subject of his exhortations. He says: "When I shake off corporeal impressions, and, forgetting the world without, concentrate into myself, I discover such admirable beauty in my soul, and am so closely united to the nature of God, that I am confirmed in the thought that my destiny here below is not my true destiny; that I am here by a descent; and that I must return to my country, which is near God." He describes the soul, in its most exalted states, as so elevated above all sublunary things, so freed from the shackles of Matter, that it could perceive clearly the hidden mysteries of God, and enjoy intimate union with Him. He said such union could not be permanent while man was in the body. In this life, it was a mere flash of light, which God, in his goodness, granted to the soul for solace. While it continued, memory vanished, and the mind saw past, present, and future, at one glance. His disciple Porphyry relates of him, that four times, when he was near him, the soul of Plotinus was raised up to the First and Sovereign Good; and he himself describes such elevated states, as if he had experienced them.

He believed that some classes of souls were less heavily chained to Matter than others; that "lovers, musicians, and philosophers," had stronger wings, and could more easily rise into supernal regions. The idea embodied in these words was far more elevated than that which they convey to modern ears. He thereby signified those who delighted in what we should call spiritual beauty, harmony, and wisdom. He supposed also that the study of beautiful forins, harmonious sounds, and the relations of numbers, tended gradually to withdraw the soul from things merely corporeal. He was well versed in music, geometry, arithmetic, and the mechanical powers, as they were then understood. According to the custom of his day, he studied astronomy more as an astrologer, than as a mathematician. He believed that the stars had souls, because, according to his system, everything, great or small, existed by means of a soul derived from God. But being convinced that asVOL. II.-36

trology was not a true science, he argued against it. He says: "If the stars are inanimate, how can they make men grammarians or musicians, wise or ignorant, rich or poor? If they are animated, why should Divine Spirits do harm to us, who never injured them? There is only One Power, which animates and vivifies all, and establishes order everywhere. Our virtues come from the Divinity within us; our vices from communion with Matter. Whoever possesses himself, and triumphs over his passions, to follow the road leading to God, holds in his hands his own destiny, and depends only upon Providence, whose decrees are immutable."

Some of the Gnostics said the world came into existence, because it was necessary for the Creator to have a witness of his grandeur. They regarded creation as "a hymn sung by the Creator to his own glory." In answer to this, Plotinus exclaims: "What! The glory of God have need of such creatures as we are? God weary of solitude? He have need of praises? Would you assimilate Him to our sculptors, who work for their own fame? Would you place Him below the wise men, who despise the praises and honours of this world, provided they may perceive the true essences of things, and enter into the enjoyment of realities ?"

He considered the body merely a temporary companion of the soul, and not partaking of its nature. It transmitted impressions from the material world, but was an obstacle to pure contemplation, and rendered all intellectual operations more difficult. In all ways, he manifested disdain for the body. He blushed for his parents that they had given birth to it; and he always disliked to be asked where he was born. His own corporeal necessities were extremely mortifying to him, and he was exceedingly annoyed by any discussions relating to such subjects. refused urgent intreaties to have his likeness taken, because he thought it unworthy of a wise man to transmit an image of his body to succeeding generations. He ate sparingly, and of the simplest food. He slept but little,

He

and was often debilitated by the constant tension of his mind, always occupied with subtle questions concerning the relations between the Divine Mind and the universe. His pupil, Porphyry, was so carried away by enthusiasm for his master, that he not only adopted his contempt for the body, but came to have such an aversion to it, that he resolved to commit suicide. But Plotinus, who always preserved a degree of moderation, even in his most fervent mysticism, divined his intention, and taught him to wait with resignation; urging that the tie between Spirit and Matter, ought to be broken only by Him who had formed it. He even wrote to prove that men ought to be careful not to exaggerate Plato's disdain for Matter. He says: "It is true the material world is only an image; but it is an image of the Divine Mind, and is worthy of its model. The Gnostics calumniate this dwelling to which they chain. us. But we Platonicians know how at once to admire it, and to quit it for a more beautiful abode, the world of Divine Ideas; which is not another world between him and us, but God himself in his Wisdom. The Gnostics say much about suffering, and about moral evil. Of what do they complain? Of struggle? That is the condition. of victory. Of injustice? There is nothing terrible in that to an immortal. Of death? That is deliverance. They trust to incantations, and think to expel diseases by mysterious words, which they suppose the devils must obey; not by temperance and regularity of life, as is done by true philosophers."

"Of two sages, one abounding in this world's goods, and the other deprived of necessaries, shall we say that both are equally happy? We can say it with truth, if both are equally wise."

"The wise man preserves in his own bosom the sacred flame, which enlightens him, though winds may blow, and tempests roar without."

"The loss of the dearest friends, or even of a son, can not hinder him who possesses The Good from being happy. That which there is inferior in him, that which does not

partake of the Divine Mind, is dismayed and afflicted by such events; but not the rational soul, which is he himself. Grief is nothing; not even if it kills the body. It can take away life, but not liberty. He fears neither misery nor death, though it be violent. He cares not for burial; for he knows the body will perish above the earth, as well as under it. He will not even disturb himself about the future conduct of his children. If they are reasonable, they will behave well; if they are not, how do they merit the attention of a wise man ?"

With regard to immortality, Plotinus believed that souls perfectly purified became united with God. Virtuous souls, whose purification was not completely accomplished, returned to some Star, to live as they did before they descended to this earth. Others, still less elevated, who had, nevertheless, respected the character in themselves, would enter a new human form, for further probation. Those who had given themselves up to the senses, or the passions, would enter into the forms of various animals, agreeing with their character. Tyrants and cruel men would become ferocious beasts. Those who exercised only the politic virtues of this life, such as prudence, industry, or courage, would enter into the form of some creature socially wise, like the bee. Those who had taken excessive delight in music, would become singing birds. Philosophers, who had been bold to irreverence in their speculations, would become eagles, or other birds, whose flight was high. Those who had possessed no energy, who had lived the life of vegetables, would become plants. Punishments more dreadful than any of these awaited great criminals, who would descend to regions below this earth, and suffer terrible chastisements.

As Philo thought he could find the doctrines of Plato in the writings of Moses, by allegorical interpretation, so Plotinus imagined he found them under the veil of Grecian mythology. He did not forbid his disciples to worship the Gods, whom he regarded as intermediate Spirits; but he never assigned passions to them. On the contrary, he

said they had no need of prayers and sacrifices; that their justice was inflexible, and their benevolence unchangeable. He did not proscribe any of the customary religious ceremonies, but left each one to judge for himself concerning the symbolical meaning they contained.

The disciples of Plotinus ascribed to him miraculous power. They affirmed that he could discern the secret thoughts of men. When Porphyry contemplated suicide, he discovered it, without receiving any outward intimation. When a theft had been committed in the house, he collected the domestics, and immediately pointed out the culprit, without asking a question. They prayed him to evoke his Guardian Spirit, which the Grecians called his "demon." He refused for a long time. Finally, when he yielded to their intreaties, they saw a God appear. The Spirit attendant on every man was supposed to be the archetype of his soul, as it existed in the world of Divine Ideas; of course, the inference was that the model of his soul was above that of other human souls; that it was in fact one of the Superior Spirits, whom he had as his constant guide and familiar companion. When some of his disciples asked him to go to the public sacrifices, he answered: "It is for them to come to me;" and so great was their reverence, that they dared not ask the meaning of his words.

After the philosopher became too infirm to continue his labours, he retired to Puteoli, where the liberality of friends supplied his very simple wants. In his last illness, he resisted medicines, and when they would have forced them upon him, he hid himself to die; saying he wished to render up what was divine within him to the Source whence it came. He departed from the body in the sixty-sixth year of his age. After his death, his friends inquired of an oracle where his soul was. The reply was given in verse, testifying to his gentleness and goodness, the elevation of his ideas, and his ardent desire to return to God. It stated that his soul had gone to rejoin the just spirits of Minos, Rhadamanthus, and Æacus; and had been permitVOL. II.-36*