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Rh lections of various things into one are received; after which follows inspection. The ethical and political virtues therefore are analogous to the apparent (or popular) purifications. But such of the cathartic virtues as banish all external impressions, correspond to the more occult purifications. The theoretical energies about intelligibles, are analogous to the collections; but the contraction of these energies into an indivisible nature, corresponds to initiation. And the simple self-inspection of simple forms, is analogous to epoptic vision." And here I cannot refrain from noticing, with indignation mingled with pity, the ignorance and arrogance of modern critics, who pretend that this distribution of the virtues is entirely the invention of the latter Platonists, and without any foundation in the writings of Plato. And among the supporters of such ignorance, I am sorry to find Fabricius, in his prolegomena to the life of Proclus. For nothing can be more obvious to every reader of Plato, than that in his Laws he treats of the political virtues; in his Phædo, and seventh book of the Republic, of the cathartic; and in his Theætetus, of the contemplative and sublimer virtues. This observation is indeed so obvious, in the Phæedo, with respect to the cathartic virtues, that no one but a verbal critic could read this dialogue and be insensible to its truth: for Socrates in the very beginning expressly asserts, that it is the business of philosophers to study to die, and to be themselves dead, and yet at the same time reprobates suicide. What then can such a death mean but philosophical death? And what is this but the true exercise of the cathartic virtues? But these poor men read only superficially, or for the sake of displaying some critical acumen in verbal emendations; and yet with such despicable pre-