Select Works of Plotinus — trans. Thomas Taylor

o-ordination of things according to the Py¬ thagoreans, or the opposition which every where prevails in the universe, and also the fertile and barren periods which alter¬ nately take place in the sublunary region, appear to be indi¬ cated by this Egyptian fable. But this opposition in the Gods, is that of bound and infinity ; in intellects, it is that of same¬ ness and difference ; in souls, that of the circle of sameness, and the circle of difference ; but in bodies, it is that of heaven and generation. And universally the division is into that which adorns, and that which is adorned, that which fills, and that which is filled. For an account of the fertile and barren periods, see the additional notes.

instrument of the evil which they inflict on man¬ kind. And that proceeding in this path, they had procreated, nourished, and performed the office of a midwife to Typhos, and educated him in an ap¬ propriate manner, that he might eventually be of great advantage to them. Nevertheless they thought that one thing was yet wanting to the accom¬ plishment of all his wishes, viz. that he should be environed with the strength of empire. For thus he would be completely perfect, being both willing and able to perpetrate mighty evils. But you (said some one of the Gods) they hate, as the gain of mankind, but their detriment. For the calami¬ ties of nations are the banquets of evil daemons. Again, therefore,, and again the Gods admonished Osiris that he should expel his brother, and send him to some distant land, as they both knew and saw that Osiris was naturally mild, in consequence of which they were at length forced to tell him that for a certain time he would endure [the depravity of his brother], but that at length Typhos would latently betray both him and all men, and in reality exchange the benignant name of brotherly-love for the greatest of calamities. Osiris, however, said, in answer to this, While you are propitious and

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afford assistance* I shall not fear my brother* though he should remain* and I shall be safe from the indignation of [evil] daemons. For you being willing, can easily procure a remedy for what may have been overseen by me/*

But the father of Osiris said in reply* a You do not conceive rightly in this affair, my son. For that portion of the divine nature which is in the world is conversant with mundane affairs, yet for the most part it energizes according to its first power, and is filled with intelligible beauty. For there [i, e.

conceive rightly in this affair, my son. For that portion of the divine nature which is in the world is conversant with mundane affairs, yet for the most part it energizes according to its first power, and is filled with intelligible beauty. For there [i, e. in the intelligible world] there is another supermun¬ dane genus of Gods, which connectedly contains all beings as far as to the last of things. But this genus of Gods is immoveable, and has no tendency whatever to matter. It is also a blessed spectacle to those beings who are Gods by nature [or the mundane Gods]. And to behold the fountain of it, is a still more blessed vision. This genus like¬ wise because it abides with itself is exuberantly full of good, being exuberantly full of itself. But the good of these Gods consists in a conversion to the God who reigns in the intelligible world. Never¬ theless the energy of good is not simple, nor of onep. 529 form. But these divinities direct their attention to the parts of the world, deducing as much as pos¬ sible the energy which consists in contemplation to the subject of their government. That which is pure and entire, therefore, in these, is immediately arranged under that first essence. But they ar¬ range the natures proximate to themselves, and a succession of orders descends in a continued series, as far as to the last of beings. All things likewise enjoy the providential care of first natures through those of a middle rank, yet not equally. For if this were the case, that which is successive would have no subsistence ; but beings in descending would be debilitated, till by confounding and adul¬ terating their order, things would cease to exist. A thing of this kind also takes place in these infe¬ rior abodes. The essence of that which is in gene¬ ration being naturally erratic, fis allotted the extre¬ mity of a corporeal destiny, and the most obnoxious to corruption. But to the heavens the first and an undecaying condition of being is distributed, and a form analogous to that of soul. Hence, what they are, said he, (pointing out the Gods) in the hea- Plot . 2 I.,p. 530 vens, that dasmons are in the incessantly mutable 1 elements. For they are naturally full of stupid as¬ tonishment and audacity, and in consequence of being separated by so great an interval from the heavens, have no perception of the elegant arrange» ment of divine natures.

smons are in the incessantly mutable 1 elements. For they are naturally full of stupid as¬ tonishment and audacity, and in consequence of being separated by so great an interval from the heavens, have no perception of the elegant arrange» ment of divine natures. Since, therefore, the dregs of beings is not sufficient to its own preservation ; for it is in a flowing condition, and does not stop for exis¬ tence, but imitates it by becoming to be ; and since dasmons as being allied to this nature, have a de¬ structive essence ; hence it is necessary that divi¬ nity should direct his attention to these lower re¬ gions and impart certain principles, which the sub¬ lunary world follows for a time in a becoming man¬ ner, viz. for as long a time as that which is imparted is sufficient. But as instruments which are drawn by strings are moved indeed, even when the prin¬ ciple which imparted motion to the machine ceases to act, yet are not moved ad infinitum ; for they have not inwardly the fountain of motion ; but are moved as long as the power imparted to them pre¬ vails, and is not by being separated from its proper origin, dissolved in its progression ; after the same

1 For πολνκ\ονητοι$ here, I read πολυκινητοίς.

p. 531

manner my dear Osiris conceive that it is well for a divine nature to exist, and at the same time not exist in this terrestrial abode,1 but to be sent into it from another region. On this account, souls are rarely good in these realms, though they may be seen in them. And the Gods who are the inspective guardians of generation when they direct their attention to it, perform indeed that which is ap¬ propriate to them, yet not according to their pri¬ mary life ; for their blessedness consists in some¬ thing d iiferent from this, because it is more blessed primarily to enjoy the participations of beauty and order from that which is first, than to adorn things of an inferior nature. For the latter is a turning away from, but the former a conversion to [pri¬ mary good.] You also have been initiated in those mysteries in which there are two pair of eyes , and it is requisite that the pair which are beneath should be closed when the pair that are above them perceive , and that when the pair above are closed , those which are beiieath should be opened. Think, therefore, that this is an enigma indicative of con¬ templation and action, the intermediate natures

* i. e. A divine nature is not present locally in the earth, but is present by its energies and illuminations.