[388] Though having also carefully studied both Zeller and Vacherot (ZELLER: _Die Philosophie der Griechen_, vol. iii.; VACHEROT: _Histoire critique de l’Ecole d’Alexandrie_), we have specially used for the purposes of the text the close analysis of the various aspects of Neo-Platonism presented by Dr. Bigg in his “Neo-Platonism,” and the interesting account given by M. Saisset in his article “De l’Ecole d’Alexandrie,” written for the “Revue des Deux Mondes,” of September, 1844, as a review of Jules Simon’s work on the Alexandrian School.—For the Neo-Platonist Dæmonology we have largely consulted Wolff. [389] “In so far as the Deity is the original force, it must create everything. But as it is raised above everything in its nature, and needs nothing external, it cannot communicate itself substantially to another, nor make the creation of another its object. Creation cannot, as with the Stoics, be regarded as the communication of the Divine Nature, as a partial transference of it into the derivative creature; nor can it be conceived as an act of will. But Plotinus cannot succeed in uniting these determinations in a clear and consistent conception. He has recourse, therefore, to metaphors.”—ZELLER. [390] “In the year 1722, a Sheriff-depute of Sutherland, Captain David Ross, of Littledean, took it upon him to pronounce the last sentence of death for witchcraft which was ever passed in Scotland. The victim was an insane old woman who had so little idea of her situation as to rejoice at the sight of the fire which was destined to consume her.”—Sir W. SCOTT: “_Demonology and Witchcraft_,” cap. 9. [391] See Volkmann, vol. i. cap. i. [392] Cf. M. MARTHA, “Un chrétien devenu païen,” in his _Études Morales_: “La philosophie prit tout à coup des allures mystiques et inspirées, elle entoura de savantes ténèbres la claire mythologie compromise par sa clarté; à ses explications symboliques elle mêla les pratiques mystérieuses des cultes orientaux, à sa théologie subtile et confuse les redoutables secrets de la magie: elle eut ses initiations clandestines et terribles, ses enthousiasmes extatiques, ses vertus nouvelles souvent empruntées au christianisme, ses bonnes œuvres, ses miracles même. En un mot, elle devint la théurgie, cet art sublime et suspect qui prétend pouvoir évoquer Dieu sur la terre et dans les âmes. Le christianisme rencontrait donc non plus un culte suranné, facile à renverser, mais une religion vivante, puisant son énergie dans sa défaite, défendu par des fanatiques savants dont le sombre ferveur et l’éloquence illuminée étaient capables d’entraîner aussi une armée de prosélytes.” [393] As it was, the later Neo-Platonists had to content themselves with Apollonius of Tyana, instead of Jesus Christ.—“Apollonius of Tyana, who was no longer a mere philosopher, _but a being half-human, half-divine_” (EUNAPIUS, _op. cit._). [394] See Emerson’s “Introduction” to Goodwin’s translation of the “Morals.” [395] Saisset, _op. cit._