Select Works of Plotinus — trans. Thomas Taylor

erable, or more orderly in its mo¬ tion [than that of this sensible universe,] after the comprehension which is there of the intelligible world in itself? And what other sun after the intel¬ ligible sun, can be prior to this which is the object of sight ?

V. It is however truly absurd, that they having a body like other men, together with desires, pains, and anger, should not despise the power of these, but assert that they are able to come into contact with the intelligible, and yet that there is not in the sun a more impassive power, though it exists in a * superior order, and has not as our bodies have, a predominant tendency to a change of quality, and that it has not likewise a wisdom more excellent than we have whose origin is recent^ and who arep. 76 prevented by so many impediments from arriving at truth. Nor again , is it fit to assert that the soul of the vilest men is immortal and divine , hut that all heaven and the stars that are there , do not participate of immortality , though they consist of things far more beautiful and pure [ than any thing terrestrial ,] and though it is evident that whatever is there is orderly and elegant ; espe¬ cially since they blame the disorder which is about the earth, as if an immortal soul would chitse this inferior abode, and willingly though more excellent be subservient to a mortal soul. The introduction also of this other soul by them is absurd, which according to them derives its composition from the elements. For how can a composition from the elements possess any life? For the mixture of these produces either the hot or the cold, or that which is mingled from both, or the dry, or the moist, or a compound from these. How, likewise, is soul the connecting bond of the four elements, since it consists from and is posterior to them ? But when they also add animadversion and will, and ten thousand other things to this soul, it may be asked why they ascribe these to it. Farther still , they do not honour this sensible fabrication ofp. 77 things , nor this visible earth , but they say that there is a nezv 1 earth produced for them , into which they are to ascend from hence ; and that this new earth is the productive principle of the world ; though why is it necessary that they should dwell in the paradigm of a world which they hate ? Whence likewise does this paradigm subsist P For this, according to them, derived its subsistence from the maker of the world, verging to terrestrial na¬ tures.

d ; though why is it necessary that they should dwell in the paradigm of a world which they hate ? Whence likewise does this paradigm subsist P For this, according to them, derived its subsistence from the maker of the world, verging to terrestrial na¬ tures. If, therefore, by the maker of the universe great attention is paid to the production of another world, after the intelligible world which he pos¬ sesses, why is this attention requisite ? And if he \yas thus attentive prior to the world, was it in order that souls might be saved? How is it, there¬ fore, that they are not saved ? So that the world was made in vain. But if he was thus attentive posterior to the world, receiving his knowledge by a spoliation of form from matter, in this case, the skill which souls derive from experience, is suffi¬ cient to their salvation. But if they think that the form of the world should be assumed in souls, from whence is this novel doctrine derived ?

1 It appears from the version of Ficinus, that for νυν here, we should read veav.

p. 78

VI. And why is it requisite to speak of the other hypostases which they introduce, such as transmigrations, repercussions, and repentances ? 1 For if they say that these are the passions of soul when it repents, and repercussions, when it con* templates as it were the images of beings, and not beings themselves, — these are vain assertions, ad¬ duced for the purpose of establishing a peculiar sect. For as they do hot adhere to the ancient wisdom of the Greeks, they fabricate such fictions as these. For the Greeks knew and asserted with¬ out any arrogance and pride, that there are methods of ascent from the cavern [of sense] and gradual progressions to a more and more true survey [of an intelligible essence. ] And, in short, some things are assumed by the Gnostics from Plato, but others

1 Forms or ideas, according to the ancient wisdom of the Greeks, leap into matter, which is adapted by the exemplar of the universe to receive the images of them, and like a mirror gives back the influx of the ideas which it receives. Souls, therefore, falling from the intelligible world become deceived, by mistaking the resemblances of forms for forms themselves, till by repentance they return to their true country, from which they have been as it were banished, through their abode on the earth. The Gnostics perverting this doctrine, gave the names of essences to such like passions of the soul.

p. 79

are innovations of their own, in order that they may establish a peculiar philosophy, and are devia¬ tions from the truth.

rough their abode on the earth. The Gnostics perverting this doctrine, gave the names of essences to such like passions of the soul.

p. 79

are innovations of their own, in order that they may establish a peculiar philosophy, and are devia¬ tions from the truth. For the punishments and rivers in Hades, and transmigrations into other bodies, are derived from Plato. The admission, likewise, of multitude in intelligibles, viz. of being and intellect ; and another demiurgus, and soul, is assumed from what is said in the Timaeus. For Plato there says, “ Intellect, therefore, perceiving ideas in that which is animal itself, understood by the discursive energy of reason, that the universe should contain as many as are there.” But they not understanding Plato, introduce an intellect at rest, containing all things in itself ; a second intellect besides this, contemplating what the first contains ; and a third intellect energizing dianoetically. Fre¬ quently, likewise, the fabricating soul is assumed by them for the reasoning intellect. And they fancy that this soul is the Demiurgus, according to Plato ; not knowing who the Demiurgus is. And, in short, they falsely ascribe to Plato the mode of fabrication which they introduce, and many other things, and pervert the opinions of the man ; as if they alone understood an intelligible nature, but he, and other blessed men were ignorant of it. Denop. 80minating, likewise, the intelligible multitude, they fancy that they have accurately discovered its na¬ ture ; though at the same time, by the multitude which they introduce, they draw down the intelli¬ gible nature into a similitude with that which is sensible and subordinate. For it is necessary to consider intelligible multitude as subsisting accord¬ ing to the least possible number, and ascribing all things to that which is posterior to the first, not to investigate any other intelligibles ; that being all things, and the first intellect and essence, and such other beautiful essences as exist after the first na¬ ture. But we should admit that the form of soul ranks in the third place.

Moreover, we should investigate the diffe¬ rences of souls, in passions, or in nature, so as not in any respect to reprehend divine men, but should benevolently receive their assertions, as be¬ ing sanctioned by antiquity, adopting what has been well said by them, respecting the immortality of the soul, the intelligible world, and the first God ; as also, that it is necessary the soul should fly from an association with the body, and that a separa¬ tion from the body is a flight from generation