Select Works of Plotinus — trans. Thomas Taylor
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For nothing is omitted, which a beautiful and natural image can possibly possess ; since it was indeed necessary that this imitation should exist, but yet that it should not be an imitation resulting- from the discursive energy of reason, and an artificial care. For it was not possible that the intelligible should be the last of things ; since it was necessary that the energy of it should be twofold, one indeed abid¬ ing in itself, but the other proceeding into something else. Hence it was necessary that there should be something posterior to it. For that alone which is the most powerless of all things, has nothing of it¬ self which proceeds downwards. But an admirable power flourishes in intelligibles, so that this power perpetually 1 fabricates.
If, however, there is another [sensible] world better than this, what is it ? But if it is necesx It appears from the version of Ficinus, that aei is, here wanting in the original. And indeed, the sense requires it should be inserted.
p. 87
sary that this world should exist, and there is no other, it is this world which preserves the imitation of the intelligible universe. For the whole earth indeed, is full of various animals, and of immortal beings; and all things are replete with these, as far as to the heavens. And with respect to the stars, both those which are in the inferior spheres, and those which are in the highest orb, what reason can be assigned why they are not Gods, since they are moved in order, and revolve with such beautiful bodies P Why should they not possess virtue, or what can hinder them from obtaining it? For those things have no place there, which are the causes of evils here ; nor is that evil of body there, which here is disturbed and disturbs. What, likewise, prevents celestial natures from possessing intellec¬ tual energy, since they are always at leisure, and from receiving in their intellect divinity, and the other intelligible Gods ? But to assert that our wis¬ dom is more excellent than theirs, wall be said by no one who is not insane ; since if souls have de¬ scended hither, through being compelled by the soul of the world, how since they suffer compulsion are they better than that soul ? For in souls, that which has dominion is more excellent. And ifp. 88 souls descended hither voluntarily, why do you blame this sensible region, into which you willingly came ? Especially since you may be liberated from it, if it is not agreeable to you to stay.
in souls, that which has dominion is more excellent. And ifp. 88 souls descended hither voluntarily, why do you blame this sensible region, into which you willingly came ? Especially since you may be liberated from it, if it is not agreeable to you to stay. If, how¬ ever, this universe is a place of such a kind, that it is possible to obtain wisdom in it, and while dwell¬ ing here to live according to a similitude of intelligibles, does not this testify that sensible are sus¬ pended from intelligible forms ?
IX. If, however, some one should blame wealth and poverty, and the inequality in the dispensation of every thing of this kind, in the first place, such a one is ignorant that the worthy man does not seek for equality in such like particulars ; nor is of opi¬ nion that those who possess many things, have more [of good ;] nor that rulers are better than private individuals, but suffers others to make such things as these the objects of their pursuit. He also knows that the present life is twofold, the one being that of worthy men, but the other that of the mul¬ titude. And that the life of worthy men tends to the summit, and that w hich is on high ; but that the life which is merely human is again tw’ofold, the one kind being mindful of virtue, and particip. 89paling of a certain good, but the other pertaining to the vile rabble and to artificers, who administer to the necessities of more worthy men. But if one man slays another, or is vanquished by pleasure, through imbecility of mind, what is there wonder¬ ful in this, since the guilt is not in intellect, but in souls that are of a puerile nature? And if this should happen to be an exercise of the victors and the vanquished, how is it possible that this also should not subsist rightly ? But if you should be injured, what dreadful thing is there in this to an immortal nature ? And if you kill another [instead of being killed yourself,] you have what you wish. If, however, you still blame the administration of things, there is no necessity for you to continue any longer in life. But it is acknowledged that there are judicial decisions here, and punishments. How, therefore, is it right to blame a city for distri¬ buting to every one according to his desert, since virtue is honoured in it, and vice has its appropriate disgrace ? There are, likewise, in the world, not only statues of the Gods, but the Gods themselves, beholding from on high, who easily, as it is said, escape the accusations of men, since they conduct all things in order from the beginning to the appropriate disgrace ? There are, likewise, in the world, not only statues of the Gods, but the Gods themselves, beholding from on high, who easily, as it is said, escape the accusations of men, since they conduct all things in order from the beginning to the end,p. 90 and distribute an appropriate allotment to every one, conformable to the mutations of lives, and to actions in a pre-existent state ; of which he who is ignorant, is of all men the most rash and rustic in divine concerns. It is requisite, however, that you should endeavour to become a most excellent cha¬ racter, and not think that you alone are able to become so ; for thus you will not yet be. most ex¬ cellent. But you ought to be persuaded that there are other transcendently good men, and also good daemons ; and much more Gods, who dwell in this world, and look to that which is intelligible ; and especially that there is that most blessed soul the leader and ruler of this universe. From hence also , it is proper that you should celebrate the in¬ telligible Gods ; and besides all these , the great king which is there , and should demonstrate that the magnitude of his nature especially consists in the multitude of Gods . For it is the province if those who know the power of God , not to contract this power into one , but to shoxv that the amplitude of divinity is as great as he himsef has demon¬ strated it to be ; since remaining that which he is , he has produced many Gods , all of whom are sus¬ pended from , and subsist through and by him .
p. 91
This world , likewise , w through him ,
/ooA\9 ifo to divinity , #<9 ztos too each of the Gods , prophetically announce to men what they there behold , and by oracles unfold their will .
If, however, the Gods that proceed from, are not the same with the first God, this very thing also is according to nature. But if you wish to despise superior beings, and arrogantly extol your¬ self as not inferior to them, in the first place [it should be remembered,] that by how much more excellent any one is, by so much the more is he benevolently disposed towards all other beings, and towards mankind. And in the next place, it is proper to have a moderate conception of our own dignity, and unaccompanied with any rusticity ; exalting ourselves only so far as our nature is able to ascend ; conceiving that there is also a place with divinity for others, as well as for ourselves, and not, as if flying in a dream, arrange ourselves alone immediately after the highest God ; and thus deprive ourselves of that power by which it is pos¬ sible for