Thereforewecan，astheChristianphilosophersofAlexandriadid，rejoiceovereverytruthwhichtheirheathenadversariesbeheld，andattributethem，asClementdoes，tothehighestsource，totheinspirationoftheoneanduniversalLogos。WithClement，philosophyisonlyhurtfulwhenitisuntruetoitself，andphilosophyfalselysocalled；truephilosophyisanimageofthetruth，adivinegiftbestowedontheGreeks。TheBible，inhiseyes，assertsthatallformsofartandwisdomarefromGod。Thewiseinmindhavenodoubtsomepeculiarendowmentofnature，butwhentheyhaveofferedthemselvesfortheirwork，theyreceiveaspiritofperceptionfromtheHighestWisdom，givingthemanewfitnessforit。
　　Allseverestudy，allcultivationofsympathy，areexercisesofthisspiritualendowment。ThewholeintellectualdisciplineoftheGreeks，withtheirphilosophy，camedownfromGodtomen。Philosophy，heconcludesinoneplace，carrieson"aninquiryconcerningTruthandthenatureofBeing；andthisTruthisthatconcerningwhichtheLordHimselfsaid:'IamtheTruth。'Andwhentheinitiatedfind，orratherreceive，thetruephilosophy，theyhaveitfromtheTruthitself；thatisfromHimwhoistrue。"
　　While，then，thesetwoschoolshadsomanygroundsincommon，wherewastheirpointofdivergence？Weshallfindit，Ibelieve，fairlyexpressedinthedyingwordsofPlotinus，thegreatfatherofNeoplatonism。"IamstrivingtobringtheGodwhichisinusintoharmonywiththeGodwhichisintheuniverse。"WhetherornotPlotinusactuallysospoke，thatwaswhathisdisciplesnotonlysaidthathespoke，butwhattheywouldhavewishedhimtospeak。Thatonesentenceexpressesthewholeobjectoftheirphilosophy。
　　ButtothatPantaenus，Origen，Clement，andAugustinewouldhaveanswered:"Andwe，ontheotherhand，assertthattheGodwhichisintheuniverse，isthesameastheGodwhichisinyou，andisstrivingtobringyouintoharmonywithHimself。"Thereistheexperimentumcrucis。
　　ThereisthevastgulfbetweentheChristianandtheHeathenschools，whichwhenanymanhadoverleaped，thewholeproblemoftheuniversewasfromthatmomentinverted。WithPlotinusandhisschoolmanisseekingforGod:withClementandhis，Godisseekingforman。Withtheformer，Godispassive，andmanactive:withthelatter，Godisactive，manispassive——passive，thatis，insofarashisbusinessistolistenwhenheisspokento，tolookatthelightwhichisunveiledtohim，tosubmithimselftotheinwardlawswhichhefeelsreprovingandcheckinghimateveryturn，asSocrateswasreprovedandcheckedbyhisinwardDaemon。
　　WhetherofthesetwotheoremsgivesthehigherconceptioneitheroftheDivineBeing，orofman，Ileaveitforyoutojudge。TothoseoldAlexandrianChristians，abeingwhowasnotseekingaftereverysinglecreature，andtryingtoraisehim，couldnotbeaBeingofabsoluteRighteousness，Power，Love；couldnotbeaBeingworthyofrespectoradmiration，evenofphilosophicspeculation。Humanrighteousnessandloveflowsforthdisinterestedlytoallaroundit，howeverunconscious，howeverunworthytheymaybe；humanpowerassociatedwithgoodness，seeksforobjectswhichitmayraiseandbenefitbythatpower。Wemustconfessthis，withtheChristianschools，or，withtheHeathenschools，wemustallowanothertheory，whichbroughtthemintoawfuldepths；
　　whichmaybringanygenerationwhichholdsitintothesamedepths。
　　IfClementhadaskedtheNeoplatonists:"Youbelieve，Plotinus，inanabsolutelyGoodBeing。Doyoubelievethatitdesirestoshedforthitsgoodnessonall？""Ofcourse，"theywouldhaveanswered，"onthosewhoseekforit，onthephilosopher。"
　　"Butnot，itseems，Plotinus，ontheherd，thebrutal，ignorantmass，wallowinginthosefoulcrimesabovewhichyouhaverisen？"Andatthatquestiontherewouldhavebeennotalittlehesitation。Thesebrutesinhumanform，thesesoulswallowinginearthlymire，couldhardly，intheNeoplatonists'eyes，beobjectsoftheDivinedesire。
　　"ThenthisAbsoluteGood，yousay，Plotinus，hasnorelationwiththem，nocaretoraisethem。Infact，itcannotraisethem，becausetheyhavenothingincommonwithit。Isthatyournotion？"AndtheNeoplatonistswouldhave，onthewhole，allowedthatargument。AndifClementhadanswered，thatsuchwasnothisnotionofGoodness，orofaGoodBeing，andthatthereforethegoodnessoftheirAbsoluteGood，carelessofthedegradationandmiseryaroundit，mustbesomethingverydifferentfromhisnotionsofhumangoodness；theNeoplatonistswouldhaveanswered——
　　indeedtheydidanswer——"Afterall，whynot？WhyshouldtheAbsoluteGoodnessbelikeourhumangoodness？"ThisisPlotinus'sownbelief。
　　Itisaquestionwithhim，itwasstillmoreaquestionwiththosewhocameafterhim，whethervirtuescouldbepredicatedoftheDivinenature；courage，forinstance，ofonewhohadnothingtofear；self-
　　restraint，ofonewhohadnothingtodesire。Andthus，bysettingupadifferentstandardofmoralityforthedivineandforthehuman，Plotinusgraduallyarrivesattheconclusion，thatvirtueisnottheend，butthemeans；nottheDivinenatureitself，astheChristianschoolsheld，butonlythepurgativeprocessbywhichmanwastoascendintoheaven，andwhichwasnecessarytoarriveatthatnature——thatnatureitselfbeing——what？
　　AndhowtoanswerthatlastquestionwastheabysmalproblemofthewholeofNeoplatonicphilosophy，insearchingforwhichitwearieditselfout，generationaftergeneration，tilltiredequallyofseekingandofspeaking，itfairlylaydownanddied。Inproportionasitrefusedtoacknowledgeacommondivinenaturewiththedegradedmass，itdeserteditsfirsthealthyinstinct，whichtolditthatthespiritualworldisidenticalwiththemoralworld，withright，love，justice；ittriedtofindnewdefinitionsforthespiritual；itconceivedittobeidenticalwiththeintellectual。Thatdidnotsatisfyitsheart。Ithadtorepeoplethespiritualworld，whichithademptiedofitsproperdenizens，withghosts；toreinventtheolddaemonologiesandpolytheisms——fromthencetodescendintolowerdepths，ofwhichwewillspeakhereafter。
　　ButinthemeanwhilewemustlookatanotherquarrelwhicharosebetweenthetwotwinschoolsofAlexandria。TheNeoplatonistssaidthatthereisadivineelementinman。TheChristianphilosophersassentedfervently，andraisedtheolddisagreeablequestion:"Isitineveryman？Inthepublicansandharlotsaswellasinthephilosophers？Wesaythatitis。"AndthereagaintheNeoplatonistfindsitoverhardtoassenttoadoctrine，equallycontrarytooutwardappearance，andgallingtoPharisaicpride；andentersintoahundredhonestself-
　　puzzlesandself-contradictions，whichseemtojustifyhimatlastinsaying，No。Itisinthephilosopher，whoisreadybynature，asPlotinushasit，andasitwerefurnishedwithwings，andnotneedingtoseverhimselffrommatterliketherest，butdisposedalreadytoascendtothatwhichisabove。Andinadegreetoo，itisinthe"lover，"who，accordingtoPlotinus，hasacertaininnaterecollectionofbeauty，andhoversroundit，anddesiresit，whereverheseesit。HimyoumayraisetotheapprehensionoftheoneincorporealBeauty，byteachinghimtoseparatebeautyfromthevariousobjectsinwhichitappearsscatteredanddivided。Anditiseveninthethirdclass，thelowestofwhomthereishope，namely，themusicalman，capableofbeingpassivelyaffectedbybeauty，withouthavinganyactiveappetiteforit；thesentimentalist，inshort，asweshouldcallhimnowadays。
　　Butfortheherd，Plotinuscannotsaythatthereisanythingdivineinthem。AndthusitgraduallycomesoutinallNeoplatonistwritingswhichIhaveyetexamined，thattheDivineonlyexistsinaman，inproportionasheisconsciousofitsexistenceinhim。FromwhichspringtwoconceptionsoftheDivineinman。First，isitapartofhim，ifitisdependentforitsexistenceonhisconsciousnessofit？
　　Orisit，asPhilo，Plutarch，MarcusAureliuswouldhaveheld，astheChristiansheld，somethingindependentofhim，withouthim，aLogosorWordspeakingtohisreasonandconscience？WiththisquestionPlotinusgrapples，earnestly，shrewdly，fairly。Ifyouwishtoseehowhedoesit，youshouldreadthefourthandfifthbooksofthesixthEnnead，especiallyifyoubeluckyenoughtolightonacopyofthatrarebook，Taylor'sfaithfulthoughcrabbedtranslation。
　　Notthattheresultofhissearchisaltogethersatisfactory。Heentersintosubtleandseveredisquisitionsconcerningsoul。Whetheritisoneormany。Howitcanbebothoneandmany。Hehasthestrongestperceptionthat，tousethenoblesayingoftheGermans，"TimeandSpacearenogods。"Heseesclearlythatthesoul，andthewholeunseenworldoftrulyexistingbeing，isindependentoftimeandspace:andyet，afterhehaswrestledwiththetwoTitans，throughpageafterpage，andapparentlyconqueredthem，theyslipinagainunawaresintothebattle-
　　field，themomenthisbackisturned。HedeniesthattheoneReasonhasparts——itmustexistasawholewheresoeveritexists:andyethecannotexpresstherelationoftheindividualsoultoit，butbysayingthatwearepartsofit；orthateachthing，downtothelowest，receivesasmuchsoulasitiscapableofpossessing。Ritterhasworkedoutatlength，thoughinasomewhatdryandlifelessway，thehundredcontradictionsofthiskindwhichyoumeetinPlotinus；contradictionswhichIsuspecttobeinseparablefromanyphilosophystartingfromhisgrounds。Ishenotlookingforthespiritualinaregionwhereitdoesnotexist；intheregionoflogicalconceptionsandabstractions，whicharenotrealities，butonly，afterall，symbolsofourown，wherebyweexpresstoourselvestheprocessesofourownbrain？MaynothisChristiancontemporarieshavebeennearerscientifictruth，aswellasnearerthecommonsenseandpracticalbeliefofmankind，inholdingthatthatwhichisspiritualispersonal，andcanonlybeseenorconceivedofasresidinginpersons；andthatthatwhichispersonalismoral，andhastodo，notwithabstractionsoftheintellect，butwithrightandwrong，loveandhate，andallwhich，inthecommoninstinctsofmen，involvesafreewill，afreejudgment，afreeresponsibilityanddesert？
　　Andthat，therefore，iftherewereaSpirit，aDaemonicElement，anuniversalReason，aLogos，aDivineElement，closelyconnectedwithman，thatoneReason，thatoneDivineElement，mustbeapersonalso？Atleast，sostrongwastheinstinctofeventheHeathenschoolsinthisdirection，thatthefollowersofPlotinushadtofillupthevoidwhichyawnedbetweenmanandtheinvisiblethingsafterwhichheyearned，byrevivingthewholeoldPaganPolytheism，andaddingtoitaDaemonologyborrowedpartlyfromtheChaldees，andpartlyfromtheJewishrabbis，whichformedadescendingchainofpersons，downwardfromthehighestDeitiestoheroes，andtotheguardianangelofeachman；themeedofthephilosopherbeing，thatbyself-cultureandself-restrainthecouldriseabovethetutelageofsomelowerandmoreearthlydaemon，andbecomethepupilofaGod，andfinallyaGodhimself。
　　ThesecontradictionsneednotlowerthegreatFatherofNeoplatonisminoureyes，asamoralbeing。AllaccountsofhimseemtoprovehimtohavebeenwhatApollo，inalengthyoracle，declaredhimtohavebeen，"goodandgentle，andbenignantexceedingly，andpleasantinallhisconversation。"Hegavegoodadviceaboutearthlymatters，wasafaithfulstewardofmoneysdepositedwithhim，aguardianofwidowsandorphans，arighteousandlovingman。Inhispracticallife，theasceticandgnosticelementcomesoutstronglyenough。Thebody，withhim，wasnotevil，neitherwasitgood；itwassimplynothing——whycareaboutit？
　　Hewouldhavenoportraittakenofhisperson:"Itwashumiliatingenoughtobeobligedtocarryashadowaboutwithhim，withouthavingashadowmadeofthatshadow。"Herefusedanimalfood，abstainedfrombaths，declinedmedicineinhislastillness，andsodiedabout200A。D。
　　Itisinhisfollowers，asonegenerallyseesinsuchcases，thattheweaknessofhisconceptionscomesout。Plotinuswasanearnestthinker，slavishlyenoughreverencingtheopinionofPlato，whomhequotesasaninfallibleoracle，witha"Hesays，"asiftherewerebutoneheintheuniverse:buthetriedhonestlytodevelopPlato，orwhatheconceivedtobePlato，onthemethodwhichPlatohadlaiddown。Hisdialecticisfarsuperior，bothinquantityandinquality，tothatofthosewhocomeafterhim。Heisaseeker。Hisfollowersarenot。Thegreatworkwhichmarksthesecondstageofhisschoolisnotaninquiry，butajustification，notonlyoftheEgyptian，butofallpossibletheurgiesandsuperstitions；perhapsthebestattemptofthekindwhichtheworldhaseverseen；thatwhichmarksthethirdisamerecloud-castle，aninvertedpyramid，notofspeculation，butofdogmaticassertion，patchedtogetherfromallaccessibleragsandbonesofthedeadworld。Someherewill，perhaps，guessfrommyroughdescriptions，thatIspeakofIamblichusandProclus。
　　WhetherornotIamblichuswrotethefamousworkusuallyattributedtohim，whichdescribesitselfastheletterofAbamnontheTeachertoPorphyry，hebecametheheadofthatschoolofNeoplatonistswhofellbackontheurgyandmagic，andutterlyswallowedupthemorerational，thoughmorehopeless，schoolofPorphyry。NotthatPorphyry，too，withallhisdislikeofmagicandthevulgarsuperstitions——adislikeintimatelyconnectedwithhisloudlyexpresseddislikeofthecommonherd，andthereforeofChristianity，asareligionforthecommonherd——
　　didnotbelieveafactortwo，whichlookstous，nowadays，somewhatunphilosophical。FromhimwelearnthatoneAmmonius，tryingtocrushPlotinusbymagicarts，hadhisweaponssocompletelyturnedagainsthimself，thatallhislimbswerecontracted。FromhimwelearnthatPlotinus，havingsummonedinthetempleofIsishisfamiliarspirit，agod，andnotameredaemon，appeared。HewritessensiblyenoughhowevertooneAnebos，anEgyptianpriest，statinghisdoubtsastothepopularnotionsoftheGods，asbeingssubjecttohumanpassionsandvices，andoftheurgyandmagic，asmaterialmeansofcompellingthemtoappear，oralluringthemtofavourman。TheanswerofAbamnon，Anebos，Iamblichus，orwhoevertherealauthormayhavebeen，isworthyofperusalbyeverymetaphysicalstudent，asacuriousphaseofthought，notconfinedtothattime，butrife，undersomeshapeorother，ineveryageoftheworld'shistory，andinthisasmuchasinany。
　　Therearemanypassagesfullofeloquence，manymorefulloftrueandnoblethought:butonthewhole，itisthesewingofnewclothintoanoldgarment；theattempttosuittheoldsuperstitiontothenewone，byeclecticallypickingandchoosing，andspecialpleading，onbothsides；buttherentisonlymadeworse。ThereisnobasesuperstitionwhichAbamnondoesnotunconsciouslyjustify。Andyetheisrapidlylosingsightoftherealeternalhumangermsoftruthroundwhichthosesuperstitionsclustered，andisreallyfurtherfromtruthandreasonthanoldHomerorHesiod，becausefurtherfromthesimple，universal，everydayfacts，andrelations，anddutiesofman，whichare，afterall，amongthemostmysterious，andalsoamongthemostsacredobjectswhichmancancontemplate。
　　Itwasnotwonderful，however，thatNeoplatonismtookthecourseitdid。
　　Spirit，theyfeltrightly，wasmeanttorulematter；itwastobefreedfrommatteronlyforthatverypurpose。Noonecouldwelldenythat。
　　Thephilosopher，asheroseandbecame，accordingtoPlotinus，agod，oratleastapproachedtowardthegods，mustpartakeofsomemysteriousandtranscendentalpower。Noonecouldwelldenythatconclusion，grantingthepremiss。Butofwhatpower？WhathadhetoshowastheresultofhisintimatecommunionwithanunseenBeing？TheChristianSchools，whoheldthatthespiritualisthemoral，answeredaccordingly。Hemustshowrighteousness，andlove，andpeaceinaHolySpirit。ThatisthelikenessofGod。Inproportionasamanhasthem，heispartakerofaDivinenature。Hecanrisenohigher，andheneedsnomore。Platonistshadsaid——No，thatisonlyvirtue；andvirtueisthemeans，nottheend。
　　Wewantproofofhavingsomethingabovethat；somethingmorethananymanoftheherd，anyChristianslave，canperform；somethingabovenature；portentsandwonders。Sotheysettoworktoperformwonders；
　　andsucceeded，Isuppose，moreorless。Fornowoneentersintoawholefairylandofthoseveryphenomenawhicharepuzzlingussonowadays——
　　ecstasy，clairvoyance，insensibilitytopain，curesproducedbytheeffectofwhatwenowcallmesmerism。Theyareallthere，thesemodernpuzzles，inthoseoldbooksofthelongbygoneseekersforwisdom。Itmakesuslovethem，whileitsaddensustoseethattheirdifficultieswerethesameasours，andthatthereisnothingnewunderthesun。Ofcourse，agreatdealofitallwas"imagination。"Butthequestionthen，asnowis，whatisthiswonder-workingimagination？——unlessthewordbeusedasamereeuphemismforlying，whichreally，inmanycases，ishardlyfair。WecannotwonderattheoldNeoplatonistsforattributingthesestrangephenomenatospiritualinfluence，whenweseesomewhooughttoknowbetterdoingthesamethingnow；andothers，whomorewiselybelievethemtobestrictlyphysicalandnervous，soutterlyunabletogivereasonsforthem，thattheyfeelitexpedienttoignorethemforawhile，tilltheyknowmoreaboutthosephysicalphenomenawhichcanbeputundersomesortofclassification，andattributedtosomesortofinductivelaw。
　　Butagain。Theseecstasies，cures，andsoforth，broughtthemrapidlybacktotheoldpriestcrafts。TheEgyptianpriests，theBabylonianandJewishsorcerers，hadpractisedallthisasatradeforages，andreducedittoanart。Itwasbysleepinginthetemplesofthedeities，afterduemesmericmanipulations，thatcureswereeventheneffected。
　　Surelytheoldpriestswerethepeopletowhomtogoforinformation。
　　TheoldphilosophersofGreecewerevenerable。HowmuchmorethoseoftheEast，incomparisonwithwhomtheGreekswerechildren？Besides，ifthesedaemonsanddeitiesweresonearthem，mightitnotbepossibletobeholdthem？Theyseemedtohavegivenupcaringmuchfortheworldanditscourse-
　　EffugerantadytistemplisquerelictisDiquibusimperiumsteterat。
　　Theoldpriestsusedtomakethemappear——perhapstheymightdoitagain。Andifspiritcouldactdirectlyandpreternaturallyonmatter，inspiteofthelawsofmatter，perhapsmattermightactonspirit。
　　Afterall，werematterandspiritsoabsolutelydifferent？Wasnotspiritsomesortofpervadingessence，somesubtleetherealfluid，differingfrommatterprincipallyinbeinglessgrossanddense？Thiswasthepointtowhichtheywentdownrapidlyenough；thepointtowhichallphilosophies，Ifirmlybelieve，willdescend，whichdonotkeepinsightthatthespiritualmeansthemoral。Intryingtomakeitmeanexclusivelytheintellectual，theywilldegradeittomeanthemerelylogicalandabstract；andwhenthatisfoundtobeabarrenandlifelessphantom，amereprojectionofthehumanbrain，attributingrealitytomereconceptionsandnames，andconfusingthesubjectwiththeobject，aslogicianssaytrulytheNeoplatonistsdid，thenindespair，theschoolwilltrytomakethespiritualsomethingreal，or，atleast，somethingconceivable，byreinvestingitwiththepropertiesofmatter，andtalkingofitasifitweresomemannerofgas，orheat，orelectricity，orforce，pervadingtimeandspace，conditionedbytheaccidentsofbrutematter，andapartofthatnaturewhichisborntodie。
　　TheculminationofallthisconfusionweseeinProclus。
　　TheunfortunateHypatia，whoisthemostimportantpersonagebetweenhimandIamblichus，hasleftnowritingstoourtimes；wecanonlyjudgeofherdoctrinebythatofherinstructorsandherpupils。Procluswastaughtbythemenwhohadheardherlecture；andthegoldenchainofthePlatonicsuccessiondescendedfromhertohim。Histhrone，however，wasatAthens，notatAlexandria。Afterthemurderofthemaidenphilosopher，NeoplatonismprudentlyretiredtoGreece。ButProclusissoessentiallythechildoftheAlexandrianschoolthatwecannotpasshimover。Indeed，accordingtoM。Cousin，asIamcrediblyinformed，heistheGreekphilosopher；theflowerandcrownofallitsschools；inwhom，saysthelearnedFrenchman，"arecombined，andfromwhomshineforth，innoirregularoruncertainrays，Orpheus，Pythagoras，Plato，Aristotle，Zeno，Plotinus，Porphyry，andIamblichus；"andwho"hadsocomprehendedallreligionsinhismind，andpaidthemsuchequalreverence，thathewas，asitwere，thepriestofthewholeuniverse!"
　　IhavenotthehonourofknowingmuchofM。Cousin'sworks。Inevercameacrossthembutononesmallmatteroffact，andonthatIfoundhimcopyingatsecondhandananachronismwhichonewouldhaveconceivedpalpabletoanyreaderoftheoriginalauthorities。ThisisallIknowofhim，savingthesehisrapturesoverProclus，ofwhichIhavequotedonlyasmallportion，andofwhichIcanonlysay，inMr。ThomasCarlyle'swords，"Whatthingsmenwillworship，intheirextremeneed!"
　　Othermoderns，however，haveexpressedtheiradmirationofProclus；and，nodoubt，manyneatsayingsmaybefoundinhimforafterallhewasaGreek，whichwillbebothpleasingandusefultothosewhoconsiderphilosophicmethodtoconsistinputtingforthstringsofbrilliantapophthegms，carelessabouteithertheirconsistencyorcoherence:butofthemethodofPlatoorAristotle，anymorethanofthatofKantorMill，youwillfindnothinginhim。Heseemstomysimplicitytobeatoncethemosttimidandservileofcommentators，andthemostcloudyofdeclaimers。HecanravesymbolismlikeJacobBohmen，butwithoutanatomofhisoriginalityandearnestness。Hecandevelopaninvertedpyramidofdaemonology，likeFatherNewmanhimself，butwithoutanatomofhisart，hisknowledgeofhumancravings。Hecombinesallschools，truly，
　　ChaldeeandEgyptianaswellasGreek；butonlyscrapsfromtheirmummies，dropsfromtheirquintessences，whichsatisfytheheartandconscienceaslittleastheydothelogicalfaculties。HisGreekgodsandheroes，evenhisAlcibiadesandSocrates，are"ideas；"thatis，symbolsofcertainnotionsorqualities:theirfleshandbones，theirheartandbrain，havebeendistilledaway，tillnothingisleftbutaword，anotion，whichmaypatchaholeinhishugeheaven-and-earth-
　　embracingsystem。He，too，isacommentatorandadeducer；allhasbeendiscovered；andhetriestodiscovernothingmore。Thosewhofollowedhimseemtohavecommentedonhiscomments。WithhimNeoplatonismproperlyends。Isitslastutteranceaculminationorafall？HavetheTitanssealedheaven，ordiedofoldage，"exhibiting，"asGibbonsaysofthem，"adeplorableinstanceofthesenilityofthehumanmind？"
　　ReadProclus，andjudgeforyourselves:butfirstcontrivetofinisheverythingelseyouhavetodowhichcanpossiblybeusefultoanyhumanbeing。Lifeisshort，andArt——atleasttheartofobtainingpracticalguidancefromthelastoftheAlexandrians——verylong。
　　Andyet——ifProclusandhisschoolbecamegraduallyunfaithfultothegreatroot-ideaoftheirphilosophy，wemustnotimitatethem。WemustnotbelievethatthelastoftheAlexandrianswasundernodivineteaching，becausehehadbe-systemedhimselfintoconfusednotionsofwhatthatteachingwaslike。Yes，therewasgoodinpooroldProclus；
　　andittoocamefromtheonlysourcewhenceallgoodcomes。WeretherenogoodinhimIcouldnotlaughathimasIhavedone；Icouldonlyhatehim。Therearemomentswhenherisesabovehistheories；momentswhenherecursinspirit，ifnotintheletter，tothefaithofHomer，almosttothefaithofPhilo。Whetherthesearethepassagesofhiswhichhismodernadmirersprizemost，Icannottell。Ishouldfancynot:neverthelessIwillreadyouoneofthem。
　　HeisabouttocommencehisdiscoursesontheParmenides，thatbookinwhichwegenerallynowconsiderthatPlatohasbeenmostuntruetohimself，andfallenfromhisusualinductivemethodtothegroundofamereeprioritheoriser——andyetofwhichProclusisreportedtohavesaid，and，Ishouldconceive，saidhonestly，thatifit，theTimaeus，andtheOrphicfragmentswerepreserved，hedidnotcarewhethereveryotherbookonearthweredestroyed。Buthowdoeshecommence？
　　"Ipraytoallthegodsandgoddessestoguidemyreasoninthespeculationwhichliesbeforeme，andhavingkindledinmethepurelightoftruth，todirectmymindupwardtotheveryknowledgeofthethingswhichare，andtoopenthedoorsofmysoultoreceivethedivineguidanceofPlato，and，havingdirectedmyknowledgeintotheverybrightnessofbeing，towithdrawmefromthevariousformsofopinion，fromtheapparentwisdom，fromthewanderingaboutthingswhichdonotexist，bythatpurestintellectualexerciseaboutthethingswhichdoexist，wherebyalonetheeyeofthesoulisnourishedandbrightened，asSocratessaysinthePhaedrus；andthattheNoeticGodswillgivetometheperfectreason，andtheNoericGodsthepowerwhichleadsuptothis，andthattherulersoftheUniverseabovetheheavenwillimparttomeanenergyunshakenbymaterialnotionsandemancipatedfromthem，andthosetowhomtheworldisgivenastheirdominionawingedlife，andtheangelicchoirsatruemanifestationofdivinethings，andthegooddaemons
　　thefulnessoftheinspirationwhichcomesfromtheGods，andtheheroesagrand，andvenerable，andloftyfixednessofmind，andthewholedivineracetogetheraperfectpreparationforsharinginPlato'smostmysticalandfar-seeingspeculations，whichhedeclarestoushimselfintheParmenides，withtheprofunditybefittingsuchtopics，butwhichhei。e。hismasterSyrianuscompletedbyhismostpureandluminousapprehensions，whodidmosttrulysharethePlatonicfeast，andwasthemediumfortransmittingthedivinetruth，theguideinourspeculations，andthehierophantofthesedivinewords；who，asIthink，camedownasatypeofphilosophy，todogoodtothesoulsthatarehere，inplaceofidols，sacrifices，andthewholemysteryofpurification，aleaderofsalvationtothemenwhoarenowandwhoshallbehereafter。Andmaythewholebandofthosewhoareaboveusbepropitious；andmaythewholeforcewhichtheysupplybeathand，kindlingbeforeusthatlightwhich，proceedingfromthem，mayguideustothem。"
　　Surelythisisaninterestingdocument。ThelastPaganGreekprayer，I
　　believe，whichwehaveonrecord；thedeath-wailoftheoldworld——notwithoutatouchofmelody。Onecannotaltogetheradmirethestyle；itisinflated，pedantic，written，Ifear，withaconsiderableconsciousnessthathewassayingtherightthingandintheveryfinestway:butstillitisaprayer。Acryforlight——bynomeans，certainly，likethatnobleoneinTennyson's"InMemoriam:"
　　Sorunsmydream。ButwhatamI？
　　Aninfantcryinginthenight；
　　Aninfantcryingforthelight；
　　Andwithnolanguagebutacry。
　　Yetheasksforlight:perhapshehadsettledalreadyforhimself——liketoomanymoreofus——whatsortoflighthechosetohave:butstilltheeyeisturnedupwardtothesun，notinwardinconceitedfancythatselfisitsownillumination。Heasks——surelynotinvain。Therewaslighttobehadforasking。Thatprayercertainlywasnotansweredintheletter:itmayhavebeenerenowinthespirit。Andyetitisasadprayerenough。Pooroldman，andpooroldphilosophy!
　　ThisheandhisteachershadgainedbydespisingthesimplerandyetfarprofounderdoctrineoftheChristianschools，thattheLogos，theDivineTeacherinwhombothChristiansandHeathensbelieved，wastheveryarchetypeofmen，andthatHehadprovedthatfactbybeingmadeflesh，anddwellingbodilyamongthem，thattheymightbeholdHisglory，fullofgraceandtruth，andseethatitwasatoncetheperfectionofmanandtheperfectionofGod:thatthatwhichwasmostdivinewasmosthuman，andthatwhichwasmosthuman，mostdivine。Thatwastheoutcomeoftheirmetaphysic，thattheyhadfoundtheAbsoluteOne；becauseOneexistedinwhomtheapparentantagonismbetweenthatwhichiseternallyandthatwhichbecomesintime，betweentheidealandtheactual，betweenthespiritualandthematerial，inaword，betweenGodandman，wasexplainedandreconciledforever。