[4]. S. McKenna’s Translation.
This sublime passage suggests three comments, with which our glance at Plotinus must close. In the first place its tone is religious, and in this it is typical of all Alexandrian philosophy. In the second place it lays stress on behaviour and training; the Supreme Vision cannot be acquired by magic tricks—only those will see it who are fit to see. And in the third place the vision of oneself and the vision of God are really the same, because each individual is God, if only he knew it. And here is the great difference between Plotinus and Christianity. The Christian promise is that a man shall see God, the Neo-Platonic—like the Indian—that he shall be God. Perhaps, on the quays of Alexandria, Plotinus talked with Hindu merchants who came to the town. At all events his system can be paralleled in the religious writings of India. He comes nearer than any other Greek philosopher to the thought of the East.
Porphyry, the pious disciple of Plotinus, was himself a philosopher of note, and the Neo-Platonic School continued to flourish all through the 4th cent. Its main temper kept the same; it was pessimistic as regards the actual world and actual men, but optimistic as regards the future because it believed that the world and all in it has emanated from God and has been granted the means of reverting to him. It recognised the presence of Evil but not its eternal existence, and consequently it was a practical support to its believers, and upheld the last of them, Hypatia, through martyrdom.
When I do contemplate your words and you
revered Hypatia, then I kneel to view
the Virgin’s starry home; there in the skies
your works and perfect words I recognise,
a star unsullied of instruction wise.[[5]]
[5]. Translated by R. A. Furness.