Select Works of Plotinus — trans. Thomas Taylor

ipate of it. Hence motion, which is a certain life as it were in bodies, and an imita¬ tion of life, is in a greater degree present with those things that have less of body, as if a defect of being rendered that with which it is present, more corpo¬ real. From what are called passions, likewise, it may be seen, that what is in a greater body is more passive, earth than other things, and other things according to the same ratio. For other things when divided, return again into one, when nothing prevents them. But when a terrene body is di¬ vided, the parts always continue separate from each other, as being naturally averse to reunion, and by a small impulse are disposed to remain as they are impelled, and be corrupted. Hence, that which

* For auheffTtpa it is necessary to readp. 141 becomes body in a most eminent degree, as having especially arrived at nonentity, is incapable of re¬ calling itself into one. Ponderous, therefore, and vehement concussions, by which some things act upon others, are attended with ruin. But one debile thing falling on another, possesses with re¬ spect to it the same efficacy and power, as 1 non¬ entity falling on nonentity. And this we think a sufficient refutation of their opinion who place be¬ ings among bodies, and who are induced to do so by the testimony of impulsions and concussions ; and from the phantasms produced through sense derive their belief of the truth. Such as these are affected in a manner similar to those who are dreaming, and who imagine that what they perceive is true, though it is nothing more than a dream. For sense is alone the employment of the dormant soul ; since as much of the soul as is merged in body, so much of it sleeps. But true vigilance is a true elevation from, and not in conjunction with body. For indeed a resurrection with body, is a transmigration from sleep to sleep, [and from dream to dream] like a man passing [in the dark] from

p. 4

* ωά is omitted in the original.

p. 142

bed to bed. But that elevation is entirely true, which wholly rises [from the shadowy essence] of bodies. For these possessing a nature contrary to soul, have also that which is contrary to essence. And this also is testified by their generation, their flowing and corruption ; all which are foreign to the nature of real being.

VII. Let us, however, again return in the first place, to the subject matter, and afterwards to the things which are said to be in matter, from which it will be known that matter itself has no [real] existence, and that it is impassive.

ture of real being.

VII. Let us, however, again return in the first place, to the subject matter, and afterwards to the things which are said to be in matter, from which it will be known that matter itself has no [real] existence, and that it is impassive. It is there¬ fore incorporeal, since body is posterior to it, and is a composite, and matter in conjunction with another thing [i.e. with form,] produces body. For thus it is allotted the same appellation according to the incorporeal, because both being and matter are different from bodies. Since, however, matter is neither soul nor intellect, nor life, nor form, nor reason, nor bound ; for it is infinite ; nor power ; for what can it effect ; but falls off from all these, neither can it rightly receive the appellation of be¬ ing. But it may deservedly be called non-being. Yet it is not non-being in the same manner as motion is, or permanency ; but it is truly non-being* the image and phantasm of bulk, and the desire of subsistence. And it stands, indeed, but not in that which is permanent, is of itself invisible, and flies from him who wishes to behold it. When, like¬ wise, some one does not see it, then it is present ; but is not perceived by him who strives intently to behold it. Add too, that contraries are always apparent in it ; the small and the great, the less and the more, the deficient and the exceeding, be¬ ing an image neither able to remain, nor yet to fly aw ay. For it has not even power to effect this, as receiving no strength from intellect, but subsisting in the defect of all being. Hence it deceives us in w hatever it announces of itself ; so that if it should appear to be great, it is small ; if more, it is less ; and the being which we meet with in the imagina¬ tion of it, is non-being, and as it were a flying mockery. Hence, also, the things which appear to be ingenerated in it, are mockeries, and images in an image, just as in a mirror, where a thing which is situated in one place appears to be in another. It likewise seems to be full and to be all things, and yet has nothing. But the things which enter into and depart from matter, are imitations and

/p. 144 images of [real] beings, flowing about a formless resemblance ; and on account of its formless nature are seen within it. They also appear, indeed, to effect something in it, but effect nothing ; for they are vain and debile, and have no resisting power.

p. 144

images of [real] beings, flowing about a formless resemblance ; and on account of its formless nature are seen within it. They also appear, indeed, to effect something in it, but effect nothing ; for they are vain and debile, and have no resisting power. And since matter, likewise, is void of resistance, they pervade without dividing it, like images in water, or as if some one should send as it were forms into what is called a vacuum. For again, if the things which are beheld in matter were such as those from which they proceeded into it, perhaps a certain pow er of these might be ascribed to material forms, and matter might be supposed to suffer by them. But now^, since the things which are repre¬ sented are of one kind, and those that are beheld in matter of another, from these also we may learn that the passion of matter is false ; that which is seen in it being false, and in no respect possessing any similitude to its maker. Hence, being imbecile and false, and falling into a false receptacle, as in a dream, or in water, or a mirror, it necessarily permits matter to be impassive, though in the things which have been just mentioned,1 there is a

* viz. In water, a mirror, and a' dream.

p. 145

similitude between the representations in them, and the originals of which they are the resemblances.

VIII. In short, that which suffers ought to be a thing of this kind, so that it may be as it were in the contrary powers and qualities of the things which accede and produce passion. For to the in¬ herent heat the change in quality is from that which refrigerates ; and to the inherent humidity the change is from that which causes dryness. And we say that the subject is changed in quality, when from being cold it becomes hot, or moist from be¬ ing dry. But what is called the corruption of fire, testifies the truth of this, the mutation being made into another element. For wre say that the fire and not the matter is corrupted ; so that passions are about that, about which corruption also subsists. For the reception of passion is the path to corrup¬ tion ; and to be corrupted pertains to that to which likewise it belongs to suffer. It is not however possible, that matter should be corrupted. For into what, and how can it be corrupted ? But is not matter [it may be said] co-passive, since quali¬ ties in their mixture with each other suffer, and matter receives in itself myriads of heats and colds, Plot.