Plotini Opera Omnia cum Ficini commentariis

p. 9, 16. θηρίον beast] Plato, Republic IX. 588. p. 458, Bekker ed. Proclus touches upon the same in Alcibiades I, p. 160, our edition, where I have cited more.

ib. Συνδρόμου—ὄντος—τῇ λογικῇ ψυχῇ running together—being—with the rational soul] Suidas III, p. 450: σύνδρομος running together, σύμφωνος harmonious. Our passage should be added to the Lexicons for the sake of its construction. The term itself is truly well-suited for expressing the meaning of this passage, and is clearly of Plotinian character, which often approaches closer to Platonic elegance. Tiedemann judges in his book Geist der speculativen Philosophie Spirit of Speculative Philosophy, or On the Causes of Contemplative Philosophy, III, p. 347 et seq., that this is new and first devised by Plotinus, who set out to demonstrate that an active life exists in the senses and that whatever the soul does is properly carried out by the thinking of the mind. There, he supposes that these decrees of Plotinus gave rise to the decree of the so-called pre-established harmony.

p. 10, 7. κεχωρισμένα separated] Compare our V. 3. 6, p. 501. A, and my annotations there. Use also Proclus’s Elements of Theology, chap. 176, p. 262 et seq. Regarding the use of the verb ἐποχεῖσθαι to ride upon, see the note on Plotinus On Beauty, p. 340 et seq. For the argument of this place, compare Sallust the philosopher On the Gods and the World, chap. 8, where Holstenius, in his Annotations, p. 120 (G. Conr. Orellius ed.), cites the fragment of Theages the Pythagorean (in Gale’s Mythological Works, p. 688) and points to this Plotinian passage. For the verb ἀνελίττειν to unroll/unfold, consult Wyttenbach on Plutarch, p. 598.

— 9. φησὶ he says] Plato. He refers to the doctrine set forth in the Timaeus, especially p. 87 et seq. (Stephanus), p. 132 et seq. (Bekker). Both Plato and Plotinus benefited Hermes, who is cited in Stobaeus, Eclogues I. 52, p. 808 et seq. For the use of the Platonic and Plotinian word φαντάζεσθαι to imagine, see our Annotations on Plotinus On Beauty, p. 135 et seq.

— 13. ἐλλάμπουσα εἰς αὐτὰ shining into them] Note the construction, and for the use of the verb, see Stephanus’s Thesaurus, p. 5598, new London ed. Add Olympiodorus in Alcibiades I, chap. 3, p. 13 below and p. 14 above, where ἔλλαμψις illumination is distinguished from οὐσία substance, and Nicolaus of Methone’s Refutation of Proclus’s Elements of Theology, p. 88 and p. 92. Themistius in Aristotle’s On the Soul, book III, chap. 32, p. 562 et seq. (Basil ed.), contributes to the argument of our passage.

p. 11, 10. ἡ δὲ τῶν ψευδῶν—φαντασία οὖσα but the imagination of false things—being] Add this passage to those which Stephanus and other learned men have collected in the Thesaurus, p. 9915 et seq. (London ed.); add also Proclus in Alcibiades I, p. 43, φαντασία—καὶ αἴσθησις imagination and sensation, p. 162, where φαντασία imagination and αἴσθησις sensation are contrasted. Ibid.: φαντασία imagination and αἴσθησις sensation and ἄλογα πάθη irrational passions. Likewise Olympiodorus in the same dialogue, pp. 8, 51, 61, 101. As for the argument of this entire Plotinian passage, what Aristotle discusses in his third book On the Soul, chaps. 7 et seq., p. 60 et seq. (Sylburg ed.), is most relevant.

p. 12, 1. τύπων forms/imprints] Gataker explained the various meanings of this word in his Adversaria, chap. 4. Cf. furthermore Ast on Plato’s Republic, p. 473; Zell on Aristotle’s Nicomachean Ethics I. 2, p. 8; Stallbaum on Philebus § 144, p. 202; Boissonade on Eunapius, p. 409. Proclus in Alcibiades I, p. 298, joins τύπους καθολικοὺς ταῖς κοιναῖς ἐννοίαις universal imprints with common notions. It is used properly in our author at IV. 5. 3: τύπος ἐν κηρῷ an imprint in wax. He also uses τύπωσις imprinting, as in III. 6. 1, and often τυποῦσθαι to be imprinted at V. 5. 1 and elsewhere. The phrase nearby, ἀτρεμήσει—ἡ ψυχὴ the soul will remain motionless, to which ὁ θόρυβος the tumult is opposed, is Platonic. Nor does our author use ἀτρεμὴς motionless differently regarding intelligible things, as in I. 6. 5, p. 54 A: ἐν ἀτρεμεῖ καὶ ἀκύμονι καὶ ἀπαθεῖ διαθέσει in a motionless, wave-less, and passionless state. Add a similar passage at p. 770 B. Furthermore, another passage, Ennead IV. 8. 3, helps in understanding the argument of our passage.

— 10. κεχωρισμένων separated] Engelhardt correctly compares the passage above in chapter 3: ἀλλὰ πρὸ τοῦ χωρίσαι διὰ φιλοσοφίας but before separating through philosophy.

— 14. τὰς ἀρετὰς ἔχων having the virtues] Plotinus treats the virtues more fully in the following book. In the sentiment ὁ καθαρὸς τούτων he who is pure of these, this final word refers to all things that belong to the body, and thus to τὰ πάθη the passions. Moreover, the verb ἱδρύεσθαι to be established/seated is most familiar to Platonists, and properly pertains to the statues in temples; it was illustrated by me in the notes on the book On Beauty, pp. 177 and 332.

— 16. ἐλλαμφθεῖσα illuminated] This is the lower human soul, which is illuminated by the higher or intelligible soul. For that one (i.e., ἡ ψυχὴ ἡ νοητὴ the intelligible soul) is said to be ἐλλάμπουσα shining into above in chapter 8. Cf. also above in chapter 2. Furthermore, regarding what Ficinus advises in his Commentary on our passage regarding Numenius, consult Stobaeus, Eclogues I. 52, pp. 836, 866, 894, and 1066 (Heeren ed.), where the opinions of this philosopher regarding the soul are briefly set forth.

p. 13, 2. τοῦ ἔνδον ἀνθρώπου of the inner man] This may be compared with the τῷ ἔσω, sc. ἔσωθεν, ἀνθρώπῳ the inward, namely inner, man of Paul’s Epistle to the Romans VII. 22, where see Hugo Grotius and Kopp, and compare 2 Corinthians IV. 16, Ephesians III. 16. For Hesychius I, p. 1476 (Alberti ed.): ἔσω inward, ἐντὸς within, ἔνδον within; and Proclus in Alcibiades I, p. 132, uses ἡ ἐνδὸν ζωή the inner life. Hence the noun ἐνδότης inner-dweller was fashioned by Dionysius the Areopagite, Celestial Hierarchy I. 2. Moreover, what Plotinus uses above, ὁ ἀληθὴς ἄνθρωπος the true man, accords very closely with similar formulas of Philo Judaeus; for example, On the Planting of Noah, p. 335 et seq. (Mangey ed.): "because he placed the man in us who is man by truth, that is the intellect, in the holiest sprouts and plants of virtue." Cf. the same author pp. 195, 267, 565.