Select Works of Plotinus — trans. Thomas Taylor

hat the cause is from the first of beings.

XIII. He therefore who blames the nature of the world, does not know what he does, nor whi¬ ther this audacity of his tends. This, however, arises from the Gnostics not knowing the succes¬ sive order of things, viz. of first, second, and third natures, this order always extending itself as far as to the last of things, and from not considering that subordinate beings ought not to revile such as are first, but should mildly yield to the nature of all things ; and that they should betake them¬ selves to the first of beings, abandoning the tragic fears, which they fancy are produced from the spheres of the world, all which are the causes of bland effects. For what do they contain of a terri¬ ble nature, with which those that are unskilled in arguments, and such as are strangers to erudite and elegant knowledge, are terrified ? For though the bodies of these spheres are of a fiery 1 charac-

1 The fire of which the heavenly bodies consists is unburning and innoxious, perpetually shining, as Proclus says in the Timaeus, with viviftc heat, illuminative power, purity, and transparent light.

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teristic, yet it is not proper to be afraid of them, since they subsist with commensuration both to the universe and to the earth* But they ought to look to 1 the souls of these spheres, by whom they ima¬ gine themselves to be considered as beings of a very honourable nature, though their bodies trans¬ cendency surpass ours both in magnitude and beauty, and contribute to and co-operate with na¬ tural effects. For otherwise subordinate beings would not be generated, as long as the first of things subsist. These spheres also give completion to the universe, of which they are likewise mighty parts. If men, however, possess something ho¬ nourable beyond other animals, much more do the starry spheres, which do not exist in the universe for tyrannical purposes, but impart to it ornament and order. But with respect to those things which are said to be effected by them, these are to be considered as signs of future events ; and that things which are generated are produced accompa¬ nied with different fortunes. For it is not possible that the same things should happen to each indivip. 104dual, since they are much distant from eaeh other, in the times of their generation, the places in which they reside, and in the dispositions of the soul.

* For ci be ras ψνχαε here, it is necessary to read eis be ras ψνχας.

happen to each indivi-

* For ci be ras ψνχαε here, it is necessary to read eis be ras ψνχας.

p. 104

dual, since they are much distant from eaeh other, in the times of their generation, the places in which they reside, and in the dispositions of the soul. Nor again, is it fit to require that all things should be [perfectly] good, nor, because this is impossible, rashly to blame [the order of the universe.1] Nor is it proper to think that these inferior differ in no respect from superior natures, or to conceive that to be evil which is more defective with respect to the possession of wisdom, and is less good, and thus always considering a thing to be evil in pro¬ portion as it is more inconsiderable. Just as if some one should say that nature is evil, because it is not sense. And that what is sensitive is evil, because it is not reason. For those who thus think must be compelled to assert that evil also subsists in the intelligible world. For there, likewise, soul is inferior to intellect, and intellect to something else [or the good.']

XIV. After another manner, also, they espep. 105ciallv make supernal natures not to be incorrupti¬ ble. For when they write incantations, and utter them as to the stars, not only to [the bodies 1 and] souls of these, but also to things superior to soul, what do they effect ? They answer, charms, allure¬ ments, and persuasions, so that the stars hear the words addressed to them, and are drawn down ; if any one of us knows how in a more artificial manner to utter these incantations, sounds, aspira¬ tions of the voice, and hissings, and such other par¬ ticulars as in their writings are said to possess a magical power. If, however, they are not willing to assert this, but that sounds possess certain in¬ corporeal powers, it will follow that while they wish to render their assertions more venerable, they ignorantly subvert their renown. They likewise pretend that they can expel disease. And if, in¬ deed, they say that they effect this by temperance and an orderly mode of life, they speak rightly, and conformably to philosophers. But now when they assert that diseases are dasmons, and that they are

1 The words την ταζιν τον ? rarros are omitted in the origi¬ nal j but both the sense, and the version of Ficinus, require they should be inserted.

* Instead of ου μονον irpos την ψυχήν in the original, from the version of Ficinus, it is necessary to read, ου μονον rrpos τα σώματα αλλα και την ψνχην .

and conformably to philosophers. But now when they assert that diseases are dasmons, and that they are

* Instead of ου μονον irpos την ψυχήν in the original, from the version of Ficinus, it is necessary to read, ου μονον rrpos τα σώματα αλλα και την ψνχην .

p. 106

able to expel these by words, and proclaim that they possess this ability, they may appear to the multitude to be more venerable, who admire the powers of magicians ; but they will not persuade intelligent men that diseases have not their causes either from labours, or satiety, or indigence, or pu¬ trefaction, and in short from mutations which either have an external or internal origin. This, how¬ ever, is manifest from the cure of diseases. For disease is deduced downward, so as to pass away externally, either through a flux of the belly, or the operation of medicine. Disease, also, is cured by letting of blood, and fasting. Perhaps, however, [they will say] that the daemon is then hungry, and the medicine causes him to waste away ; but that sometimes health is suddenly obtained, through the daemon departing, or remaining within the body. But if this is effected while the daemon still remains within, why, while he is within, is the person no longer diseased ? And if he departs, what is the cause of his departure? For what did he suffer? Is it because he was nourished by the disease ? The disease, therefore, was something different from the daemon. In the next place, if the daemon enters without any cause, why is not the body alp. 107ways diseased ? But if he enters when the cause of the disease is present, why is the daemon necessary in order to the body becoming diseased ? For the cause is sufficient to produce the fever. At the same time, however, it is ridiculous, that as soon as the cause of the disease exists, the daemon should immediately be present, as if subsisting in conjunc¬ tion with the cause. The manner, however, in which these things are asserted by the Gnostics, and on what account is evident ; since for the sake of this, no less than of other things, we have men¬ tioned these dasmons. Other particulars, however, we shall leave to the consideration of the reader. And this must every where he considered , that he who pursues our form of philosophy > will , besides all other goods , genuinely exhibit simple and vene¬ rable manners , in conjunction with the possession of wisdom , and will not endeavour to become inso¬ lent and proud ; but will possess confidence accom¬ panied with reason , much security and caution , and great circumspection .*

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