ONE:Plotinus is driven by this perplexity to reconsider the whole theory of Matter.477 He takes Aristotles doctrine as the groundwork of his investigation. According to this, all existence is divided into Matter and Form. What we know of thingsin other words, the sum of their differential characteristicsis their Form. Take away this, and the unknowable residuum is their Matter. Again, Matter is the vague indeterminate something out of which particular Forms are developed. The two are related as Possibility to Actuality, as the more generic to the more specific substance through every grade of classification and composition. Thus there are two Matters, the one sensible and the other intelligible. The former constitutes the common substratum of bodies, the other the common element of ideas.478 The general distinction between Matter and Form was originally suggested to Aristotle by Platos remarks on the same subject; but he differs325 from his master in two important particulars. Plato, in his Timaeus, seems to identify Matter with space.479 So far, it is a much more positive conception than the ?λη of the Metaphysics. On the other hand, he constantly opposes it to reality as something non-existent; and he at least implies that it is opposed to absolute good as a principle of absolute evil.480 Thus while the Aristotelian world is formed by the development of Power into Actuality, the Platonic world is composed by the union of Being and not-Being, of the Same and the Different, of the One and the Many, of the Limit and the Unlimited, of Good and Evil, in varying proportions with each other.Such, so far as they can be ascertained, are the most important facts in the life of Plotinus. Interwoven with these, we find some legendary details which vividly illustrate the superstition and credulity of the age. It is evident from his childish talk about the numbers six and nine that Porphyry was imbued with Pythagorean ideas. Accordingly, his whole account of Plotinus is dominated by the wish to represent that philosopher under the guise of a Pythagorean saint. We have already alluded to the manner in which he exalts his heros remarkable sagacity into a power of supernatural prescience and divination. He also tells us, with the most unsuspecting good faith, how a certain Alexandrian philosopher whose jealousy had been excited by the success of his illustrious countryman, endeavoured to draw down the malignant influences of the stars on the head of Plotinus, but was obliged to desist on finding that the attack recoiled on himself.421 On another occasion, an Egyptian priest, by way of exhibiting his skill in magic, offered to conjure up the daemon or guardian spirit of Plotinus. The latter readily consented, and the Temple of Isis was chosen for the scene of the operations, as, according to the Egyptian, no other spot sufficiently pure for the purpose could be found in Rome. The incantations were duly pronounced, when, much to the admiration of those present, a god made his appearance instead of the expected daemon. By what particular marks the divinity of the apparition was determined, Porphyry omits to mention. The philosopher was congratulated by his countryman on the possession of such a distinguished patron, but the celestial visitor vanished before any questions could be put to him. This mishap was attributed to a friend281 who, either from envy or fear, choked the birds which had been given him to hold, and which seem to have played a very important part in the incantation, though what it was, we do not find more particularly specified.422
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