Select Works of Plotinus — trans. Thomas Taylor

n of intellectual forms, in the measures of its periods, orders, and lives ; souls evolving themselves according to the genera of discursive progressions, at one time in the intel¬ ligible world, at another in the heavens, and at another being converted to these inferior realms. Every intellect, however, is always in the intelligb ble world, and never departing from its own proper habitation, but established on high, sends through soul these objects of sensible inspection. But soul from its proximity to intellect, is in a greater de¬ gree disposed according to the form which flourishes there, and to some of the natures posterior to itself imparts a sameness of subsistence, but. to others a subsistence which is different at different times, and a wandering which proceeds in an orderly course. Souls, however, do not always equally descend, but sometimes more, and at other times less, though they may belong to the same genus. But each soul descends to that which is prepared for its reception, according to similitude of disposip. 355lion. For it tends to that to which it has become r · r ' »

similar ; one soul indeed to iman, but another to some other animal.

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XIII. For justice, which is said to be inevita¬ ble, subsists in such a manner in a ruling nature, that every thing proceeds in that order with refer* ence to which it was generated an image of arche¬ typal pre-election and disposition. And that whole form of the soul, is similar to that to which it has in itself a disposition, and which then sends and introduces it where it is proper for it to be situated ; not that it may then descend into body, or into this particular body ; but that when the prescribed period arrives, souls may as it were spontaneously descend, and enter into that receptacle in which it is necessary for them to reside. A different souh also, has a different time of descent; which when it arrives, souls descend, as if called by a cryer# enter into an appropriate body, and are similarly affected with those who are moved and borne along by the powers and strong attractions of magicians.

resemble the administration which takes place in one animal, which moves each in a certain time, and generates hair, the beard, and the Plot. Zp. 354 nature of horns, and now impels them to, and causes them to be efflorescent in things of this kind, which they did not possess before. They are also similar to the administration in the growth of trees which vegetate in orderly pre-established periods of time.

nature of horns, and now impels them to, and causes them to be efflorescent in things of this kind, which they did not possess before. They are also similar to the administration in the growth of trees which vegetate in orderly pre-established periods of time. Souls, however, proceed neither voluntarily, nor from compulsion. For that which is voluntary in them [when they descend] is not as if it were deli¬ berate choice, but resembles a physical leaping, or the natural tendencies to wedlock, or the impulses to certain beautiful actions, to which we are not excited by a reasoning process. A certain parti¬ cular thing, however, is always accompanied with a certain destiny. And to this thing the present time, but to another the future pertains, [as to the

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accomplishment of the decrees of fate]. The des¬ tiny, indeed, of the intellect which is prior to the world, is to remain in the intelligible region, and from thence to impart something [to the sensible universe]. And particulars, falling under the uni¬ versal law, are from thence sent hither. For in each, that which is universal is inherent. This law, also, does not receive its perfective power exter¬ nally, but is imparted so as to be in the natures that use it, and to be carried about with them. Whenp. 355 the time, likewise* arrives [which the law decreed]* then that is effected which it wished to be effected* by those who possess this law. Hence, they them¬ selves accomplish the law which surrounds them* and becomes strong through being established in them ; oppressing them as it were with its wreight* and producing in them a promptitude and veher merit desire of arriving at that place, to which the law within them announces they should come.

XIV* These things* therefore* thus subsisting, this world having many lights* and being illustrated by souls* Is adorned by other prior worlds* deriving a different gift from a different world ; both from those Gods themselves, and from other intellects* through whom souls are imparted to the universe· And it is probable* that this is obscurely indicated by the fable, in which it is said that Prometheus having fashioned a woman* the other Gods also contributed to her embellishment. It is likewise said, that he mingled earth with water* and inserted the human voice ; that he gave her a form resem¬ bling that of the Goddesses ; that Venus and the Graces imparted something to her; and that a different divinity bestowed on her a different gift

And lastly, that from the gift, and all the givers, she was called Pandora.

e ; that he gave her a form resem¬ bling that of the Goddesses ; that Venus and the Graces imparted something to her; and that a different divinity bestowed on her a different gift

And lastly, that from the gift, and all the givers, she was called Pandora. 1 For all the Gods gave something to this figment, which was produced by a certain providence.1 But what else is signified

E The recondite meaning of this fable, is thus beautifully unfolded· by Olympiodorus in his MS. Scholia, On the Gorgias of Plato : “ Prometheus is the inspective guardian of the descent of rational souls : for to exert a providential energy is the employment of the rational soul, and prior to any thing else to know itself. Irrational natures, indeed, perceive through percussion, and prior to impulsion know nothing; but the rational nature is able, prior to information from ano¬ ther, to know what is useful. Hence, Epimetheus is the in¬ spective guardian of the irrational soul, because it knows

.... , . i t * r through percussion, and not prior to it. Prometheus, there¬ fore, is that power which presides over the descent of rational souls. But the fire which he stole from heaven, signifies the rational soul itself ; because as fire tends upward, so the ra¬ tional soul pursues things on high. But you will say, why is this fire said to have been stolen ? I answer, that which is stolen is transferred from its proper place to one that is foreign. Since, therefore, the rational soul is sent from its proper place of abode on high, to earth as to a foreign region, on this account the fire is said to be stolen. But why was it con-

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cealed in a reed ? Because a reed is cavernous, and therefore signifies the fluid body in which the soul is carried. Why, however, was the fire stolen, contrary to the will of Jupiter?

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Again, the fable speaks as a fable. For both Prometheus and Jupiter are willing that the soul should abide on high ; but as it is requisite that she should descend, the fable fabricates par^· ticulars accommodated to the persons. And it represents, in·

.** r*4*' f deed, tt*c superior character, which is Jupiter, as unwilling ;

p. 857

by Prometheus warning his brother Epimetbeus, not to accept the gift4 [Pandora], than that the choice of that which is in the intelligible, is more excellent [than of that which is in the sensible world ?] The maker, however, Prometheus, was afterwards bound, because in a certain respect he comes into contact with the thing generated by for he wishes the soul always