Platonismo

The following particulars relative to composition are related by Porphyry of this extraordinary man. He could by no means endure to review twice what he had written, nor even to read his composition, through the badness of his sight. But while he was writing he neither formed the letters with accuracy, nor exactly distinguished the syllables, nor bestowed any diligent attention on the orthography; but neglecting all these as trifles, he was alone attentive to the intellection of his wonderful mind; and, to the admiration of all his disciples, persevered in this custom to the end of his life. To the mere critic and philologist, Plotinus will doubtless appear inexcusable for such important omissions; but to the sublime and contemplative genius, his negligence,will be considered as the result of vehement conception, and profound ratiocination. Such, indeed, was the power of his intellect, that when lie had once conceived the whole disposition of his thoughts from the beginning to the end, and had afterwards committed them to writing, his composition was so connected, that he appeared to be merely transcribing from a book. Hence he would discuss his domestic affairs without departing from the actual intention of his mind; and at one and the same time transact the necessary negociations of friendship, and preserve an uninterrupted survey of the things he had proposed to consider. In consequence of this uncommon power of intellection, when he returned to writing, after the departure of the person with, whom he had been conversing, he did not review what he had written, owing, as we have observed, to the defect of his sight; and yet he so connected the preceding with the subsequent conceptions, as if his composition had never been interrupted. Hence he was at the same time present with others and with himself, so that as Porphyry observes, the self-converted energy of his intellect was never remitted, except perhaps in sleep, which the paucity of his food (for he frequently abstained even from bread) and his incessant conversion to intellect, contributed in no small degree to expel.

Several women also vehemently admired the doctrines of Plotinus; and also many noble persons of both sexes, when at the point of death, committed their children and all their property to Plotinus, as to a certain sacred and divine guardian. Hence, says Porphyry, the house of Plotinus was filled with boys and virgins (among the number of which was Potamon), whom he educated with diligence and care. Nor was he wearied in hearing the procurators of his pupils, rendering an account of their conduct, or paying an accurate attention to the expenditure of their income, affirming, that as they did not yet philosophize, they ought to possess their own property, and receive their annual rents without detriment. Yet though he was so attentive to his pupils in the necessary concerns of life, the intellectual energy of his soul while he was awake, never suffered any interruption from externals, nor any remission of vigour. He was likewise extremely mild in his manners, and was easy of access to all his friends and adherents. Hence, so great was his philosophic urbanity, that though he resided at Rome six-and-twenty years, and had been the arbitrator of many litigious causes, which he amicably dissolved, yet he had no enemy throughout that vast and illustrious city.

But though Plotinus was so greatly esteemed at Rome, and in general by all who had the happiness of his acquaintance, yet he had one vehement enemy in the person of Alexandrinus Olympius, who had been for a short time the disciple of Ammonius, and who arrogantly conceived himself to be the first of philosophers, and conducted himself contemptuously towards Plotinus. So deadly, indeed, was his hatred of our philosopher, that he attempted to invade him, by drawing down, through magical arts, the baneful influences of the stars. The attempt was however vain, and noxious to its author. For the sidereal defluxions, instead of being hurtful to Plotinus, were reflected on Olympius. Hence he exclaimed to his companions, “ that the soul of Plotinus possessed such a mighty power, that it immediately repelled malignant influences directed upon his person, on the authors of the evil.” But Plotinus, when Olympius first machinated his sidereal enchantments, was conscious of his design, and said to his friends: “ Now the body of Olympius is contracted like a purse, and all his members are bruised together.” After Olympius, therefore, had often found to his own detriment, that the baneful influences intended for Plotinus was repelled on himself, he desisted from such base and fruitless undertakings. Indeed, says Porphyry, Plotinus naturally possessed something greater than the rest of mankind, which the following extraordinary relation abundantly evinces. A certain Egyptian priest, who at that time was at Rome, and who became known to Plotinus through one of his friends (perhaps Porphyry himself), being desirous to exhibit his wisdom in that illustrious city, persuaded our philosopher to attend him, for the purpose of beholding, through his invocations, his familiar daimon; to which request Plotinus readily consented. But the invocation was performed in the temple of Isis; this being the only pure place in Rome the Egyptian priest was able to find. However, instead of a daimon, as was expected, a God approached, who was not, says Porphyry, in the genus of demons. The Egyptian astonished at the unexpected event exclaimed, “ Happy Plotinus, who hast a God for a daimon , and whose familiar attendant does not rank among the inferior kind! ” This extraordinary, however, and delightful vision was of short duration. For the priest affirmed, that it was not then lawful to ask any question, or any longer to enjoy the vision, because a certain friend who was present at the spectacle, suffocated some birds which he held in his hands for the sate of safety, either impelled by envy or terrified through fear. As Plotinus therefore was allotted a daemon belonging to the diviner orders, the divine eye of his soul was perpetually elevated to this guardian deity. On this account, he composed a book, “ On the Daemons” which are allotted to us, in which he diligently endeavours to assign the causes of the diversity subsisting among these attendants on mankind.