into his system valuable elements from Aristotle and the Stoics. But he was above all a Platonist. He presents the spiritual triad: the One, the Mind, the Soul. From the One comes the Mind, that is, the Nous, which embraces the totality of the knowable or intelligible, to wit, the Cosmos of Ideas. From that, come the Soul of the World and the souls of men. Matter, which is no-thing, gains form and partial reality when informed with soul. Plotinus's attitude toward knowledge of the concrete natural or historic fact, displays a transcendental indifference exceeding that of Plato. Perceptible facts with him are but half-real manifestations of the informing spirit. They were quite plastic, malleable, reducible. Moreover, thoughts of the evil of the multiple world of sense held for Plotinus and his followers a bitterness of ethical unreality which Plato was too great an Athenian to feel.
Dualistic ethics which find in matter the principle of unreality or evil, diminish the human interest in physical fact. The ethics of Plotinus consisted in purification and detachment from things of sense. This is asceticism. And Plotinus was an ascetic, not through endeavour, but from contempt. He did not struggle to renounce the world, but despised it with the spontaneity of a sublimated temperament. He seemed like a man ashamed of being in the body, Porphyry says of him. Nor did he wish to cure any contemptible bodily ailments, or wash his wretched body.
Plotinus's Absolute, the First or One, might not be grasped by reason. Yet to approach and contemplate It was the best for man. Life's crown was the ecstasy of the supra-rational and supra-intelligible vision of It. This Plotinean irrationality was lofty; but it was too transcendent, too difficult, and too unrelated to the human heart, to satisfy other men. No fear but that his followers would bring it down to the level of their irrational tendencies.
The borrowed materials of this philosophy were made by its founder into a veritable system. It included, potentially at least, the popular beliefs, which, however, interested this metaphysical Copt very little. But in those superstitious centuries, before as well as after him, these cruder elements were gathered and made much of by men of note. There
