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TWO:"Take me back to Holloway," he said, sullenly, "and ask your Prout to see me in the morning. Say it will be worth his while."Driven by Christian intolerance from every other centre of civilisation, Greek philosophy found a last refuge in Athens, where it continued to be taught through the whole of the fifth century and the first quarter of the sixth. During that period, all the tendencies already indicated as characteristic of Neo-Platonism exhibited themselves once more, and contributed in about equal degrees to the versatile activity of its last original representative, Proclus (410-485). This remarkable man offers one of the most melancholy examples of wasted power to be found in the history of thought. Endowed with an enormous faculty for acquiring knowledge, a rare subtlety in the analysis of ideas, and an unsurpassed genius for their systematic arrangement, he might, under more favourable359 auspices, have been the Laplace or Cuvier of his age. As it was, his immense energies were devoted to the task of bringing a series of lifeless abstractions into harmony with a series of equally lifeless superstitions. A commentator both on Euclid and on Plato, he aspired to present transcendental dialectic under the form of mathematical demonstration. In his Institutes of Theology, he offers proofs equally elaborate and futile of much that had been taken for granted in the philosophy of Plotinus. Again, where there seems to be a gap in the system of his master, he fills it up by inserting new figments of his own. Thus, between the super-essential One and the absolute Nous, he interposes a series of henads or unities, answering to the multiplicity of intelligences or self-conscious Ideas which Plotinus had placed within the supreme Reason, or to the partial souls which he had placed after the world-soul. In this manner, Proclus, following the usual method of Greek thought, supplies a transition from the creative One to the Being which had hitherto been regarded as its immediate product; while, at the same time, providing a counterpart to the many lesser gods with which polytheism had surrounded its supreme divinity. Finally, as Plotinus had arranged all things on the threefold scheme of a first principle, a departure from that principle, and a subsequent reunion with it, Proclus divides the whole series of created substances into a succession of triads, each reproducing, on a small scale, the fundamental system of an origin, a departure, and a return. And he even multiplies the triads still further by decomposing each separate moment into a secondary process of the same description. For example, Intelligence as a whole is divided into Being, Life, and Thought, and the first of these, again, into the Limit, the Unlimited, and the absolute Existence (ο?σ?α), which is the synthesis of both. The Hegelian system is, as is well known, constructed on a similar plan; but while with Hegel the logical evolution is a progress from lower to higher and360 richer life, with Proclus, as with the whole Neo-Platonic school, and, indeed, with almost every school of Greek thought, each step forward is also a step downward, involving a proportionate loss of reality and power.
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TWO:An energy continually advancing through successive gradations, and diminishing as it advancessuch, as we have seen, is the conception of existence offered by Plotinus. We have seen, also, how to explain the genesis of one principle from another without the aid of supernatural volition or of mechanical causation, he is compelled to press into the service every sort of relationship by which two objects can be connected, and to invest it with a dynamical significance which only the phenomena of matter and motion can possess. But what he chiefly relies on for guidance in this tortuous labyrinth of timeless evolution, is the old Greek principle that contraries are generated from one another. And with him, as with the earlier thinkers, all contraries reduce themselves, in the last analysis, to the four great antitheses of the One and the Many, Being and not-Being, the Same and the Other, Rest and Motion. It matters nothing that he should have followed Plato to the extent of co-ordinating five of these terms as supreme archetypal Ideas, immediately resulting from the self-consciousness of Nous, and themselves producing all other forms of existence. They are used, quite independently of that derivation, to explain the connexion of the various323 creative principles with one another. Nous is deduced from its first cause as Being from not-Being, as the Many from the One, as Difference from Identity, and as Motion from Rest.474 To explain the generation of Soul from Nous is a more difficult problem. The One had originally been defined as the antithetical cause of Nous, and therefore the latter could easily be accounted for by simply reversing the analytical process; whereas Nous had not been defined as the cause of Soul, but as the model whence her creative Ideas are derived. Soul, in fact, is not opposed to anything; she is the connecting link between sense and spirit. In this strait, Plotinus seems to think that the antithesis between Rest and Motion is the best fitted to express the nature of her descent from the higher principle; and on one occasion he illustrates the relation of his three divine substances to one another by the famous figure of a central point representing the One, a fixed circle round that point representing the Nous, and outside that, again, a revolving circle representing the Soul.475 Still, the different parts of the system are very awkwardly pieced together at this juncture; for the creative energy of the Nous has already been invoked to account for the Ideas or partial intelligences into which it spontaneously divides; and one does not understand how it can be simultaneously applied to the production of something that is not an Idea at all.
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