Select Works of Plotinus — trans. Thomas Taylor

hose 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.

p. 532

alternately energizing according to each of these ; but so as to energize more perfectly in the better of these, and to associate with the inferior from neces¬ sity alone. Hence these are the works of the Gods, effecting, indeed, things necessary to the world* yet not imparting precedaneous goods, be¬ cause men also at one time apply themselves to the management of domestic 1 concerns, in a greater and less degree ; but at another time philosophize, and in this latter energy are more divine than in the former. From these things, therefore, under¬ stand what I say. Do not request the Gods to be your associates, since their precedaneous employ¬ ment consists in contemplation and the government of the first parts of the world. They also dwell in the heavens, and are at a great distance from the earth. Yet you must not think that they are with¬ out employment, or that their descent hither is per¬ petual. For they descend according to orderly pe¬ riods of time,* for the purpose of imparting thep. 533 principle of a beneficent motion in the republics of mankind, after the example of the framers of ma¬ chines* But this happens when they harmonize a kingdom, and send hither for this purpose souls allied to themselves. For this providence is divine and most ample, which frequently through one man pays attention to a countless multitude of men. These, therefore, in providentially inspecting hu¬ man affairs must also necessarily at the same time be attentive to their own. It is requisite, however, that you who are engaged in foreign concerns, should remember whence you are derived, and that you engage in this superintendance of the affairs of others, as in a certain servitude to the world. But you should endeavour to elevate yourself, and not to draw down the Gods.

1 Instead of οικονρουσι in this place, I read οικονομονσι.

* By the descent of the Gods to the earth, nothing more is meant than the aptitude of terrestrial natures to receive their illuminations. For the Gods always contemplate, and always energize providentially, but earthly natures are not always adapted to receive their beneficent energies in a becoming manner.

are engaged in foreign concerns, should remember whence you are derived, and that you engage in this superintendance of the affairs of others, as in a certain servitude to the world. But you should endeavour to elevate yourself, and not to draw down the Gods. You should likewise pay every possible attention to yourself, as if living in a camp among foreigners, and as a divine soul among [evil] dasmons, whom it is reasonable to suppose, as they are earth-begotten, will be hostile to and indignant with any one who within their boundaries observes laws that belong to another tribe of beings. You must be satisfied, therefore, in being vigilant both by night and by day, and in making this the only object of your care, that youp. 534 being but one may not be vanquished by many, a stranger by natives. For there is indeed in this terrestrial abode, the sacred tribe of heroes who pay attention to mankind, and who are able to give them assistance, even in the smallest concerns, and there is also a more ancient good.* This heroic tribe is as it were a colony, established here, in or¬ der that this terrene abode may not be left desti¬ tute of a better nature. These heroes also extend their hands in those things in which they are able to give assistance. But when Matter excites her own proper blossoms, (i. e. progeny) to war against the soul, the resistance made by the heroic tribe is but small when the Gods are absent. For every thing is strong in its appropriate place.

These daemons, however, who are the progeny

1 i. e. The good arising'from the super-mundane providential inspection of divinity. Hence Plato in the pth book of his Republic most divinely says, “ Whatever comes from the Gods to the man who is beloved by the Gods, will all be the best possible, unless he has some necessary ill from former miscarriage. Hence, if the just man happens to be in poverty or disease, or in any other of those seeming evils, these things issue to him in something good either whilst alive or dead. For never at any time is he neglected by the Gods who inclines earnestly to endeavour to become just , and practises virtue as far as it is possible for man to resemble God.”

p. 535

\ of matter wish to make souls their own, and the manner in which they attack them is as follows : It is not possible in the earth that there should be some one who has not a portion of the irrational soul. And this, indeed, the multitude hurl forth as their defence, but the w7ise man suspends from his essence. All souls, however, necessarily have this part.

is not possible in the earth that there should be some one who has not a portion of the irrational soul. And this, indeed, the multitude hurl forth as their defence, but the w7ise man suspends from his essence. All souls, however, necessarily have this part. Evil daemons through this, as through that which is allied to them, invade and betray the animal. For in reality that which then takes place resembles a siege. But as coals are swiftly en¬ kindled by torches, through their adaptation to iire, so the nature of these daemons being passive, or rather being a living and moveable passion, when it approaches to the soul, excites the passion which is in it, and produces it from capacity into energy. For each thing operates by juxtaposition. But every thing which suffers is co-assimilated to that which acts upon it. Thus daemons inflame desire, thus they inflame anger, and all such evils as are the sisters of these ; associating with souls through the parts that are adapted to themselves, which naturally perceive the presence of these dae¬ mons, and are excited and corroborated by them, rising against intellect, till they either vanquish the whole soul, or despair of its caption* This then is the greatest of contests* For there is neither any time, nor any mode, nor any place, in which they cease to attack, and thence invade the soul from whence no one would expect an assault. Their snares are every where, their machines every where, and on all sides they excite an intestine •war, till they either vanquish or abandon the at¬ tempt/ But the Gods from on high are specta¬ tors of these beautiful contests, in which you will be crowned, as I also wish you may in those of the second rank. I am, however, afraid, that though

1 Proclus, in his very elegant hymn to the Sun, alludes to these daemons and their attacks, in the following lines:

δειμαινουσι be σειο θοης μάστιγος απειλήν δαίμονες, ανθρώπων δηλημονες^ αγριοθνμομ ψνχαις ημετεραις δνεραις κακα πορσυνοντες , οφρ ’ a tet κατα λαιτμα βαρνσμαραγου βιοτοιο σώματος οτλευωσιν υπο έενγοδεσμα π οθουντες, υφιτενονς be λαθοιντο πατρος πολνψεγγεος αυλής ,

*( Ferocious daemons, noxious to mankind.

Dread the dire anger of thy rapid scourge ;

Daemons who machinate a thousand ills
Pregnant with ruin to our wretched souls.

That, merg’d beneath life’s dreadful-sounding sea.

In body’s chains they willingly may toil.

Nor e’er remember in the dark abyss
The splendid palace of their sire sublime/'

p. 537

you will vanquish in the former, you will he van¬ quished in the latter contests.