[Footnote 133:  Plotinus guards against this misconception of his meaning, Enn. v. 1. 6, [Greek:  ekpodon de emin esto genesis he en chrono].]

[Footnote 134:  [Greek:  zoe exelittomene], Enn. i. 4. 1.]

[Footnote 135:  See especially Enn. iv. 4. 32, 45.]

[Footnote 136:  Enn. iv. 5. 3, [Greek:  sympathes to zoon tode to pan heauto]; iv. 9. 1, [Greek:  hoste emou pathontos synaisthanesthai to pan].]

[Footnote 137:  Enn. iv. 5. 2, [Greek:  sympatheia amydra].]

[Footnote 138:  See Bigg, Neoplatonism, pp. 203, 204.  He shows that with the Stoics, who were Pantheists, the Logos was regarded as a first cause; while with the Neoplatonists, who were Theists and Transcendentalists, it was a secondary cause.  In Plotinus, the Intelligence ([Greek:  Nous]) is “King” (Enn. v. 3. 3), and “the law of Being” (Enn. v. 9. 5).  But the Johannine Logos is both immanent and transcendent.  When Erigena says, “Certius cognoscas verbum Naturam omnium esse,” he gives a true but incomplete account of the Nature of the Second Person of the Trinity.]

[Footnote 139:  See especially the interesting passage, Enn. i. 8. 3.]

[Footnote 140:  Enn. i. 8. 13, [Greek:  eti anthropikon he kakia, memigmene tini enantio].]

[Footnote 141:  The “civil virtues” are the four cardinal virtues.  Plotinus says that justice is mainly “minding one’s business” [Greek:  oikeiopagia].  “The purifying virtues” deliver us from sin; but [Greek:  he spoude ouk exo hamartias einai, alla theon einai].]

[Footnote 142:  Compare Hegel’s criticism of Schelling, in the latter’s Asiatic period, “This so-called wisdom, instead of being yielded up to the influence of Divinity by its contempt of all proportion and definiteness, does really nothing but give full play to accident and caprice.  Nothing was ever produced by such a process better than mere dreams” (Vorrede zur Phaenomenologie, p. 6).]

[Footnote 143:  Heb. viii. 5.]

[Footnote 144:  Enn. iii. 8. 4, [Greek:  hotan asthenesosin eis to theorein, skian theorias kai logou ten praxin poiountai].  Cf.  Amiel’s Journal, p. 4, “action is coarsened thought.”]

[Footnote 145:  Enn. iii. 2. 15, [Greek:  hypokriseis] and [Greek:  paignion]; and see iv. 3. 32, on love of family and country.]

[Footnote 146:  Enn. vi. 7. 34.]

[Footnote 147:  It would be an easy and rather amusing task to illustrate these and other aberrations of speculative Mysticism from Herbert Spencer’s philosophy.  E.g., he says that, though we cannot know the Absolute, we may have “an indefinite consciousness of it.”  “It is impossible to give to this consciousness any qualitative or quantitative expression whatever,” and yet it is quite certain that we have it.  Herbert Spencer’s Absolute is, in fact, matter without form.  This