Select Works of Plotinus — trans. Thomas Taylor

grant the Gnostics that there can, yet nothing evil can be added to it-

XVII I. Perhaps, however, they will say that they by their arguments cause those who believe in them, to fly far from, and hate the body, but that our doctrines detain the soul in body. But this is just as if two persons dwelling in the same house, one of them should blame the furniture and the builder of it, and yet nevertheless stay in it ; but the other should not blame either of these, but assert that the builder of it had constructed it in a most artificial manner, and should wait for the time as long as he dwells in it, in which he may be liberated, and may no longer be in want of a house. The former of these, however, is thought to be the wiser of the two, and more prepared to depart, because he knows that the house is composed of inanimate stones and wood, and is very far from being a true edifice, though he is ignorant of the great difference between bearing [properly,] and not bearing things of a necessary nature ; since he would not be indignant if he was moderately pleased with the beauty of the stones. It isp. 119 necessary, however, that those who have a body should remain in the habitations which are fabri¬ cated by a sister beneficent soul, and who possesses an abundant power of fabricating without labour. Indeed the Gnostics think fit to call the vilest men their brethren , but refuse thus to denominate the sun , and the other stars ; and with an insane mouth separate the soul of the world from an alli¬ ance with ours . While, therefore, we are bad, it is not indeed lawful to conjoin us with supernal natures ; but then only this can take place, when we become worthy, since we are not bodies, but souls resident in bodies, and capable of dwelling in them in such a manner, as to approximate very nearly to the mode in which the soul of the universe inhabits the whole bodv of the world. This

«/ however, consists in being free from impulsion, in not yielding to externally-acceding pleasures, or visible objects, and in not being disturbed at any severe occurrence. The soul of the world, there¬ fore, is not impelled ; for there is not any tiling by which it can be. And we dwelling in this region of sense, may indeed by virtue repel the percus¬ sions of external objects, so as by magnitude andp. 120 strength of decision, to diminish some of the per» cussions, and prevent others from taking place.

ing by which it can be. And we dwelling in this region of sense, may indeed by virtue repel the percus¬ sions of external objects, so as by magnitude andp. 120 strength of decision, to diminish some of the per» cussions, and prevent others from taking place. But when we proximately accede - to that which cannot be impelled, then we shall imitate the soul of the universe, and the soul of the stars, and be¬ coming near through similitude, we shall hasten to be one and the same with them. Then also those things which w?ere the objects of their vision from the first, will be ours, in consequence of being well prepared for this [felicitous event] both by nature and study The Gnostics, however, will not, by saying that they alone are able to survey [divine natures] behold more of them on this account ; nor because they assert that when they die they shall entirely lay aside the body, though this is not per¬ mitted to the souls that always adorn the heavens. For Ihey say this through ignorance of the meaning of being out of the body, and of the manner in which the whole soul of the universe pays attention to that which is inanimate. It is possible there¬ fore, not to be a lover of body, to become pure, to despise death, to have a knowledge of more excel¬ lent natures, and to make them the objects of pursuit ; and also not to envy those who are able top. 121 pursue them, and always do so, as if they did not. Nor should we be affected in the same manner as those who fancy that the stars do not move, be¬ cause sense announces to them that they stand still. For on this account also, the Gnostics fancy, that the nature of the stars does not survey the intelligibles that are as it were external to them, because they themselves do not see the soul of them exter¬ nally subsisting.

p. 122

ON THE IMPASSIVITY OF

INCORPOREAL NATURES.

I. If we should say that the senses are not passions, but energies and judgments about the passions, the passions indeed subsisting about some» thing else, as for instance about a body affected in a certain manner, but judgment about the soul; judgment not being passion, for if it were, another judgment would again be necessary, and thus we should be obliged to proceed in an infinite ascent ; —if we should thus speak, it would nevertheless be here dubious, whether judgment itself has nothing in it of the subject of its decision, or whether if it has an impression of it, it is not passively affected.

d be obliged to proceed in an infinite ascent ; —if we should thus speak, it would nevertheless be here dubious, whether judgment itself has nothing in it of the subject of its decision, or whether if it has an impression of it, it is not passively affected. At the same time, however, let us speak about these impressions as they are called, and show thatp. 123 the mode of their subsistence is entirely different from what it is apprehended to be, and is such as that of intellections, which being energies are able to know without passivity. And in short, neither our reason, nor our will permits us to subject the soul to such conversions and changes in quality, as are the calefactions and refrigerations of bodies. With respect to what is called the passive part of the soul also, it is requisite to see and consider, whether we must admit this likewise to be immuta¬ ble, or grant that passivity belongs to this alone. This however, we shall discuss hereafter. But let us now direct our attention to the doubts pertain¬ ing to the former particulars. For it is dubious how that part of the soul, whatever it may be, is immutable, which is prior to the passive part, and to sense, since depravity is ingenerated in it, and false opinions and ignorance ; and besides these, familiarity and alleniation, when it is pleased and pained, is angry and envious, is emulous and desir¬ ous ; and in short, which is never quiescent, but is moved and changed by every incidental circum¬ stance. If, indeed, the soul is body and has mag¬ nitude, it is not easy, or rather is wholly impossible to show that it is impassive and immutable in any one of the particulars, which are said to take place about it. But if it is an essence void of magnitude, and it is necessary that the incorruptible should be present with it, we should take care not to ascribe to it passions of this kind, lest we should also igno¬ rantly grant that it is corruptible. Whether, like¬ wise, the essence of it is number or reason, as we say it is, how can passion be ingenerated in number or reason ? But we ought rather to think that irra¬ tional reasons, and impassive passions are produced in it. And these being transferred to it from bo¬ dies, are each of them to be oppositely assumed, and according to analogy, so that the soul [after a manner] possessing these, does not [really] possess them, and being passive to them does not suffer. And it must be considered what the mode is of such like affections.

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II.