Select Works of Plotinus — trans. Thomas Taylor

hich is suspended from the deity of Minerva, and which may be called her temple* So that sether is the sphinx of the universe.

p. 541

ing all things ; and intellect is useless for the pur¬ poses of action, when it is deprived of the subser¬ viency of hands. But virtue and fortune are scarcely indeed found to unite, and when they do, it is in great characters such as yourself in whom they concur. No longer, therefore, molest the Gods, since you are able, if willing, to be saved by your own internal resources, For it is not fit that the Gods should always be absent from their own abodes, and be willingly conversant with foreign and inferior places ; unless it is impious in us to use in a becoming manner the auxiliaries which are disseminated in us for the purpose of preserving terrene natures in order and a continued succes¬ sion. For those who assert this, must admit that the Gods again descend from necessity before tl the appointed time, to the providential inspection of terrene affairs. But when the harmony is dis¬ solved and becomes old, which the Gods adapted to things, they again descend 1 hither that they

* When certain places and parts of the earth lose the apti¬ tude which they once possessed of receiving divine illumina¬ tions, then they are said in fables to be deserted by the Gods ; and when they recover this aptitude, and thus partake of the illuminations of the Gods, then the Gods are said to descend to such places, and this recovery of the participation of divine

'542 may call it forth into -energy, and resuscitate it when it is as it were expiring. They likewise are delighted to effect this, accomplishing in so doing a certain subserviency to the nature of the world. They also descend when this harmony is corrupted and broken through the fault of the na¬ tures that receive it, when in no other way what¬ ever it is possible for these terrene affairs to be preserved. Divinity, therefore, is not excited by circumstances of a trifling nature, nor when an error is committed about this or that particular ; for it is necessary that the affair should be some¬ thing of great moment, for the sake of which some one of the blessed descends to this abode. When, however, the whole order of things, and the greatest things are corrupted, then it is necessary that the Gods should descend for the purpose of imparting the principle of another orderly distribution of things.

ome one of the blessed descends to this abode. When, however, the whole order of things, and the greatest things are corrupted, then it is necessary that the Gods should descend for the purpose of imparting the principle of another orderly distribution of things. By no means, therefore, should men be indignant, since the evils which happen to them are spontaneous, nor ought they to accuse the influence is fabulously called the birth-day of those Gods by whom this influence is imparted. The recovery of this apti¬ tude, also, is owing to the providential energies of the Gods, and is as it were a subordinate and preparatory illumination, the precursor of one that is precedaneous.

p. 543

Gods of not providentially attending to their affairs* For providence requires that men should exert what they derive from themselves. Nor is it won» derful that there should be evils in the abode of evils ; but it is admirable if there is any thing here which is not of this kind. For such a thing is a stranger and foreign. This also is from providence, through which, if we are not negligent, but employ what we possess from it, it is possible for us to be perfectly happy. For providence is not like the mother of an infant recently born, who must neces¬ sarily be occupied in repelling whatever may accede of a painful nature, since the child is yet imperfect, and incapable of assisting himself. But providence resembles that mother, who having caused her child to grow, and furnished him with arms, orders him to use them, and repel the evils by which he may be attacked. Philosophize therefore always about these things, and consider the knowledge of them as a thing of the greatest importance to mankind. For men who are pious and at the same time soli¬ citous, admit that there is a providence, and pay attention to themselves, and do not conceive that the conversion of divinity [to the superintendancc of mundane affairs] aod the use of virtue are disp. 544cordant with each other. Farewell. But prevent if you are w ise the designs of your brother, and be the first to subvert your own fate and that of the Egyptians. For this is possible. But if you yield and are remiss, expect at a late period the assist¬ ance of the Gods.

Having thus said, he departed the same way with the Gods.

ns of your brother, and be the first to subvert your own fate and that of the Egyptians. For this is possible. But if you yield and are remiss, expect at a late period the assist¬ ance of the Gods.

Having thus said, he departed the same way with the Gods. But Osiris was left on the earth, (though he w^as a thing of which the earth was by no means worthy), and immediately strove to ex¬ terminate evils from it, not employing any force for this purpose, but sacrificing to Persuasion, to the Muses and Graces, he rendered all men voluntarily obedient to the laws. But as the Gods abun¬ dantly supplied the king with all such gifts as the air, the water, and the earth afford, he yielded the enjoyment of these to the multitude, but abandoned himself 'all indulgence, and instead of it engaged in

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every kind of labour, slept but little, w;as full of care, and in short, was without leisure, in order that all his subjects might have leisure. Hence, he filled all men with both internal and external goods, not only individuals, but families and their kindred, cities, and whole provinces. For he exp. 545eked virtuous emulation, ordering that every disci¬ pline and every pursuit should be undertaken with a view to this one thing. He likewise appointed rewards for those who governed nien in the best manner, and who made the governed to resemble their governors. But it is necessary that every thing which is honoured should increase. At the same time, therefore, the love of all erudition was augmented, both that which pertains to the mind, and that which depends on the tongue. For those who excelled in a thing of this latter kind, were no longer to be seen among the vulgar herd, but vvere splendid through the honours w hich they received from the king, in consequence of imparting the art which is subservient to wisdom ; because intellect proceeds into light clothed with wrords, and is either well or badly adorned, just as some men are seen to be of an elegant shape, but others de¬ formed. Osiris therefore thought it fit, that pre¬ paratory disciplines should be honoured ; for he conceived erudition to be the fountain of virtue. Piety, likewise, then flourished among the Egyp¬ tians more than at any other time. And these in¬ deed were the goods of the soul, in which the Egyptians abounded during the reign of Osiris, so riot .