Select Works of Plotinus — trans. Thomas Taylor

there never was a time, therefore, in which this universe was not animated, and it is not possi¬ ble for body to subsist if soul is absent, nor was matter ever unadorned, yet it is possible in con-

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ception and in words to separate these from each other. For by these we may analyze every com¬ position. The truth then is as follows : If body had no existence, there would be no progressions of soul ; since there is not any other place, where it is naturally adapted to be. If, however, soul intends to proceed, it will generate for itself ap. 342 place, so that it will generate body. The stability of soul, however, being as it were corroborated in permanency itself, .and soul also resembling the effulgence of a great light, a darkness was in the mean time generated in the very extremity of the light, which soul perceiving, gave form to it, since it was likewise the cause of its subsistence. For it was not lawful for any thing proximate to soul, to be destitute of form. Hence, by this obscure na¬ ture which w^as generated by soul, that which is called obscure was received. [The universe] there¬ fore, being generated like a certain beautiful and various edifice, is not separated from its maker [soul], nor yet is mingled with it; but the whole of it is every where considered by its artificer as de¬ serving a providential attention. It is advan¬ tageous, therefore, both to its existence and its beauty, to participate as much as possible of its maker ; and to the latter this participation is not injurious. For it governs, abiding on high. And the world is animated after such a manner, that it rannot with so much propriety be said to have a soul of its own, as to have a soul presiding over it ; being subdued by, and not subduing it, and beingp. 343 possessed, but not possessing. For it lies 1 in soul which sustains it, and no part of it is destitute of soul ; being moistened with life, like a net in water. It is not, however, able to become that in which it lies ; but the sea [of soul] being now extended, the net is also co-extended with it, as far as it is able. For each of the parts is incapable of existing in any other situation than where each is placed. But soul is naturally so great, because it is without quantity. Hence every body is comprehended by one and the same thing. And wherever body is extended, there also soul is. Unless, however, body existed, the attention of soul would not be at all directed to magnitude.

is naturally so great, because it is without quantity. Hence every body is comprehended by one and the same thing. And wherever body is extended, there also soul is. Unless, however, body existed, the attention of soul would not be at all directed to magnitude. For it is of itself that which it is· For the world is so greatly extended, through soul being present with the whole of it. And the extension of the world is bounded, so far

* Similar to this, one of the Chaldasan Oracles, speaking of human souls* says,

Ev Se 6e<p Keivrat, πυρσόν s ελκονσαι ακμαίου: ,

E κ πατροθ€ν κατιοντα s, αψ ’ ων ψνχη κατιοντων

Εμτ υριων δρεπεται καρπών ψνχοτροφον ανθο: .

i. e. “ But they lie in God, drawing vigorous torches [i. e> unities, images of the erne], descending from the father ; and from these descending, the soul plucks of empyrean fruits, the soul-nourishing flower.” See my Collection of these Oracles, in the Old Monthly Magazine.

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as in its progression it has soul for its saviour. The magnitude of the shadow, likewise, is as great as the reason .[or productive principle] which is sus¬ pended from soul. But the reason was of such a kind as to be able to produce as great a magnitude as the form of it wished might be produced.

X. Thus conceiving, therefore, it is requisite that again betaking ourselves to that which always subsists invariably the same, we should assume all things existing at once, such as the air, light, the sun, and the moon. And, likewise, that we should again consider light and the sun as at once all things, but having the order of things first, second, and third. Here, also, we must consider soul as being always established ; and in the next place, we must assume the natures which are first, and those that are in a consequent order, as the extre¬ mity of fire in that which is posterior ; from the shadow of that fire which subsists at the extremity of things, forming a conception of the fire which ranks as the first. In the next place, we must conceive this ultimate fire to be at the same time illuminated, so as to resemble form running into that nature which is hurled towards it, which wasp. 345 first generated, and is entirely obscure. It is, how» ever, adorned according to reason by the power of soul, which possesses in itself wholly a power of adorning by reasons [or productive principles] ; just as the reasons in seeds fashioir and give form to animals, as if they were certain little worlds. For whatever comes into contact with soul, is made to be such as the essence of soul is naturally adapted to make it.

y reasons [or productive principles] ; just as the reasons in seeds fashioir and give form to animals, as if they were certain little worlds. For whatever comes into contact with soul, is made to be such as the essence of soul is naturally adapted to make it. Soul, however, makes, not by an adventitious decision, nor by waiting for counsel and consideration ; for thus it would make not according to nature, but according to adscititious art. For art is posterior to, and imitates soul ; producing obscure and imbecile imitations, which are things of a ludicrous nature, and not of much worth, and employing many machines in the form¬ ation of images. But soul by the power of essence has dominion over bodies in such a way, that they are generated and subsist, just as she leads them, since they are unable from the first to oppose her will. For in things of a posterior nature which impede each other, matter 1 is frequently deprived of the attainment of the appropriate form which

1 From the version of Ficinus, it is necessary here to supply the word η ν\η.

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the productive principle [latent] in the seed wished it to haver There, however, [i. e. in the universe], the whole form being generated by soul, and the generated natures having at the same time an arrangement, that which is produced becomes beautiful without labour, and without impediment. But in the universe are fabricated, some things in¬ deed which are statues of the Gods, others which are the habitations of men, and others which are adapted to other things. For what else ought to b£ generated about soul, except those things which it possesses the power of producing? For the pro¬ perty of fire is to produce heat, and of another thing [cold] to refrigerate. But the peculiarity of soul is, partly to produce something from itself into another thing, and partly to produce something in itself. For in inanimate natures, indeed, that which is from themselves, lies in them as it were in a dor¬ mant state ; but that which tends to another thing, endeavours to assimilate to itself that which is able to be passive to it. And this is common to each of them, to lead other things to a similitude to itself. That which energizes, however, in soul is something of a vigilant nature, and this is also the case with that which tends from it to another thing.

p. 347

Hence, it causes other things to live which do not live from themselves, and confers on them such a life as it lives itself.