All the virtues likewise exhibit their proper characters, these being every where common, but subsisting appropriately in each. For the characteristic property of fortitude is the not declining to things subordinate; of temperance, a conversion from an inferior nature; of justice, a proper energy, and which is adapted to being; and of prudence, the election and selection of things good and evil. Olympiodorus farther observes, that all the virtues are in the Gods. For many Gods, says he, are adorned with their appellations; and all goodness originates from the Gods. Likewise, prior, to things which sometimes participate the virtues, as is our case, it is necessary there should be natures which always participate them. In what order, therefore, do the virtues appear? Shall we say in the psychical? For virtue is the perfection of the soul; and election and pre-election are the energies and projections of the soul. Hence the Chaldæan oracles conjoin fontal virtue with fontal soul, or in other words, with soul subsisting according to cause. But may it not also be said, that the virtues naturally wish to give an orderly arrangement to that which is disordered? If this be admitted, they will originate from the demiurgic order. How then will they be cathartic there? May we not say, Olympiodorus adds, that through the cathartic virtues considered according to their causal subsistence in Jupiter the demiurgus, he is enabled to abide in his accustomed mode, as Plato says in the Timæus? And farther still, according to ancient theologists, he ascends to the tower of Saturn, who is a _pure_ intellect. As this distribution of the virtues, however, is at present no less novel than important, the following discussion of them from the Αφορμαι προς τα νοητα, or Auxiliaries to Intelligibles, of Porphyry, is added for the sake of the genuinely philosophic reader: