[118] Plato, Banquet, p. 206-208, Cary, 31, 32. [119] Plato, Banquet, p. 210, Cary, 34, sqq. [120] Porphyry, Biography of Plotinos, 15. [121] See i. 3.2. [122] See sect. 5, 6. [123] Plato, Banquet, p. 185, Cary, 12, 13. [124] By Plato, in his Cratylus, p. 396, Cary, 29, 30; interpreted to mean "pure Intelligence." [125] This is the principal power of the soul; see ii. 3.17. [126] See v. 8.12, 13. [127] Plotinos thus derives "eros" from "orasis," which, however far-fetched a derivation, is less so than that of Plato, from "esros," meaning to "flow into," Cratylos, p. 420, Cary, 79, 80. [128] For this distinction, see ii. 3.17, 18. [129] For the two Loves, see v. 8.13, and vi. 9.9. [130] See iii. 4. [131] See iv. 9. [132] Plato, Banq. 203: Cary, 29. [133] In his Isis and Osiris, p. 372, 374. [134] See i. 1. [135] Plato, Banquet, p. 202, Cary, 27, 28; Porphyry, de Abst. ii. 37, sqq. [136] In section 4. [137] Plato, Epinomis, p. 984, Cary, 8; Porphyry, de Abst. ii. 37-42. [138] See ii. 4.3. [139] See ii. 4.3. [140] An expression often used by the Platonists; see the Lexicon Platonicum, by the grammarian Timaeus, sub voce "oistra." [141] See Plato, Banquet, p. 203, Cary, 29. [142] See iii. 4.6. [143] See iii. 4.3. [144] A Stoic distinction. [145] P. 246, Cary, 56. [146] P. 28, Cary, 50. [147] Didymus, Etym. Magn. p. 179, Heidelb. p. 162, Lips. [148] Timaeus Locrius, of the Soul of the World, p. 550, ed. Gale, Cary, 4. [149] Origen, c. Cels., iv. p. 533. [150] "logoi." [151] Proclus, Theology of Plato, vi. 23. [152] As the generation of the world, in Plato's Timaeus, p. 28, 29, Cary, 9; and the erecting into separate Gods various powers of the same divinity, as Proclus said, in his commentary thereon, in Parm. i. 30. [153] ii. 3.17; ii. 9.2. [154] Pun on "Poros" and "euporia." [155] See ii. 4.16. [156] See books ii. 3; ii. 9; iii. 1, 2, 3, 4, for the foundations on which this summary of Plotinos's doctrine of evil is contained. To do this, he was compelled to return to Plato, whose Theaetetus, Statesman, Timaeus and Laws he consulted. Aristotle seems to have been more interested in natural phenomena and human virtue than in the root-questions of the destiny of the universe, and the nature of the divinity; so Plotinos studies him little here. But it will be seen that here Plotinos entirely returns to the later Plato, through Numenius. [157] As thought Empedocles, 318-320. [158] i. 6.2. [159] i. 8.7. [160] i. 8.3. [161] As thought Plato in his Laws, iv. p. 716; Cary, 7, 8. [162] As thought Plato in his Philebus, p. 28; Cary 49, 50. [163] See v. 1; vi. 9.2. [164] Numenius, fr. 32. [165] As said Plato, in his second Letter, 2.312. [166] See iii. 8.9; iv. 7.14; vi. 4.2; vi. 9.2. [167] As held by Plato in the Parmenides and First Alcibiades. [168] See ii. 4.8-16.