VI. In conduct of this kind, therefore, there is no sin, but a correction of the man. Nevertheless the endeavour is not to be without sin, but to be a God. Hence, if any thing among the above mentioned particulars should be done without deliberation, such a one will be both a God and a daemon, being a twofold character; or rather, having another with him, possessing another virtue. But if nothing is done unadvisedly, he will be a God alone. He will however be a God in the number of those that follow the first; for he it is who came from thence. And if he becomes by himself such as he came, he is still there. But coming hither, he will associate with intellect; and will assimilate this to himself1, according to the power of it. Hence, if possible, he will not be agitated, nor do any thing which may be displeasing to the master [intellect]. What, therefore, is each of the virtues to such a man as this? Wisdom, indeed, will consist in the contemplation of what intellect contains. But he will possess intellect by contact. Each of the virtues, however, is twofold ; for each is both in intellect and in soul. And in intellect, indeed, each is not [properly] virtue, but virtue is in soul. What, then, is it in intellect ? The energy of intellect, and that which is. But here that which is in another, is virtue derived from thence. For justice itself, and each of the virtues, are not in intellect such as they are here, but they are as it were paradigms. But that which proceeds from each of these into the soul, is virtue. For virtue pertains to a certain thing. But each thing itself pertains to itself, and not to any thing else. With respect to justice, however, if it is the performance of appropriate duty, does it always consist in a multitude of parts ? Or does not one kind consist in multitude, when there are many parts of it, but the other is entirely the performance of appropriate duty, though it should be one thing. True justice itself, therefore, is the energy of one thing towards itself, in which there is not another and another. Hence justice in the soul is to energize in a greater degree intellectually. But temperance is an inward conversion to intellect. And fortitude is apathy, according to a similitude of that to which the soul looks, and which is naturally impassive. But soul is impassive from virtue, in order that she may not sympathize with her subordinate associate.
For auto here, it is necessary to read auton, conformably to the version of Ficinus. ↩