absurdly. And if each of them has life, one will be sufi* cient. Or rather, it is impossible that a coacervation of bodies should produce life, and things void of intellect generate intellect. Moreover, neither will these, in what- ever manner they may say they are mixed, generate either intellect or soul.^ Hence, it is necessary there should be that which arranges, and which is the cause of the mixture; so that this will have the order of soul. For that which is compounded will not be that which arranges and produces the mixture. But neither will there be a simple body in the series of things, without the existence of soul in the universe; if reason [or a productive principle] acceding to matter, produces body. For reason cannot proceed from any thing else than from souL III. If some one, however, should say that an assemblage of atoms or impartibles produce soul by their union, such a one will be confuted by similitude of passion, and by apposition; since one thing will not thus be generated through the whole, nor will that which is co- passive be produced from bodies which are without passion and in- capable of being united. But soul is co-passive with itself. And of impartibles neither body nor magnitude can consist. Moreover, with respect to a simple body, they will not say that it has hfe from itself so far as it is material. For matter is void of quality. But they will rather say that what is arranged in body according to form possesses life. Hence, if they say that this form is essence, soul will not be both, but one of these; and this will no longer be body. For this will not also consist of matter; since if it did, we must again analyze it after the same manner. But if they assert that this form is a passion of matter and not essence, they must inform us what that is from which this passion ^ The words?/ vovv,?/ yp^x^^'y *re omitted in the original; but from the version of Ficinus it appears that they ought to be inserted.
ON THE IMMORTALITY OF THE SOUL. 145 and life are derived into matter. For matter will not give form to itself, nor insert soul in itseK. Hence, it is neces- sary tliat there should be something which is the supplier of life, whether the supply is to matter, or to a certain body, this supplier being external to, and beyond every corporeal nature. Indeed, neither will there be any body, if there is no psychical power. For body [perpetually] flows, and its nature is in [continual] motion. The universe ^ also would rapidly perish if all things were bodies; though some one of them should be denominated soul. For it would suffer the same things as other bodies, since there would be one matter in all of them. Or rather, nothing would be generated, but all things would stop in matter, as there would not be any thing to invest it with form. Perhaps, too, neither would matter have any subsistence whatever. This universe also will be dissolved, if it is committed to the connexion of body, and the order of soul is given to body, as far as to names, viz. to air and a dis- sipable spirit, and which has not from itself any oneness. For how is it possible, since all bodies are divisible, that this universe if it is committed to any one of them, should not be borne along in a foolish and casual manner? For what order is there, or reason or intellect, in a pneumatic substance, which is in want of order from soul? But if soul, indeed, has a subsistence, all these will be subservient to it in order to the composition of the world, and the existence of every animal, a different power contributing from a different thing to [the perfection of] the whole. If soul, however, is not present to the whole of things, these will neither have a subsistence, nor any arrangement.
rV*. Compelled by truth, the authors of the above men- tioned hypothesis also testify, that it is necessary there should be a certain form of soul prior to and more excellent than bodies. For they introduce a spirit endued with ^ rb irav is omitted in the original.
L 146 SELECT WORKS OF PLOTINUS.
intellect, and an intellectual fire, as if it was not possible there could be a better condition among beings without fire and spirit, and without a place in which it might be established, though thej ought to have investigated where bodies are to be placed; for it is necessary that these should be established in the powers of soul. But if they assert that life and soul are nothing else than a spirit or wind, we must enquire what this celebrated spirit intro- duced by them is, and how it subsists. For they are com- pelled to fly to this when they admit that there is another efficacious nature besides bodies. If therefore not every spirit is soul, because there are myriads of inanimate spirits, but a spirit subsisting after a certain manner is according to them soul, we ask them whether they say that such a spirit and this habitude is something belonging to beings, or nothing. But if indeed it is nothing, it will be a name alone. And its subsistence after a certain manner will be also merely a name, and thus it will be an accident to beings. Hence, according to them nothing but matter will have an existence, and soul, deity, and every thing [except matter] will be merely names. If, however, habi- tude is something pertaining to beings, and different from a subject and from matter, and subsists indeed in matter, but is itself immaterial, because it is not again composed from matter; — if this be the case, it will be a certain reason [or productive principle] and will not be body, but of another nature. Farther still, from the following con- siderations it will be no less manifest that it is impossible for soul to be any body whatever. For it would either be hot or cold, or hard, or soft, or moist, or firm, or black, or white, and all such different qualities as are in different bodies. And if indeed it is hot alone, it will alone heat; if cold alone, it will alone refrigerate. If also it is alone light, it will by its presence cause things to be light; if heavy, it will alone render them heavy; if black, it will ON THE IMMORTALITY OF THE SOUL. 147 blacken; and if white, will cause them to be white. For it is not the province of fire to refrigerate, nor of cold to produce heat. But soul produces different effects in different animals, and contrary effects in the same animal; fixing some things, but diffusing others. And some things indeed it causes to be dense, but others rare, black, white, light and heavy; though from the nature of one body it ought to produce one quality only, and not different qualities. But now it produces many qualities.
V. With respect to motions also, why are different motions produced by the soul, and not one only, there being but one [natural] motion of every body? But if they assign deliberate choice as the cause of some motions, and reasons [or productive principles] as the causes of others, these indeed are rightly assigned. Deliberate choice, however, does not pertain to body, nor reasons, since they are different, but an elementary body is one and simple. Nor can such a body be full of productive power, except so far as this is imparted to it by that which makes it to be hot or cold. But how can it belong to body to increase at certain times, and to a certain extent, since it is naturally adapted to be increased, except so far as the power of augmenting is assumed in the bulk of matter, and is subservient to that which through it produces the increase? For if soul being body increases, it is necessary that it should also be increased, viz. by the addition of a similar body, in order that it may be of an equal bulk with that which is increased by it. And that which is added wiU either be soul, or an inanimate body. And if indeed it is soul, whence and how is it introduced, and how is it added? But if that which is added is inanimate, how is this animated, how does it accord with the preceding soul, and become one with it, and how does it entertain the same opinions with the former soul? Will not this added soul, as being foreign, be ignorant of what the other 148 SELECT WORKS OF PLOTINUS.
knows? And in the same manner as witli another mass belonging to our frame, there vvM be an efflux from, and an influx into it, and nothing will continue the same. How, therefore, shall we remember? And how shall we recognize such things as are appropriate to us, since we shall never employ the same soul? Moreover, if soul is bod J, since the nature of body is divided into many parts, each of the parts will not be the same with the whole. If, therefore, soul was a magnitude of a certain quantity, if this quantity should become less, it would no longer be soul; just as the being of every quantity is changed by ablation, from what it was before. But if some one of those things which have magnitude, being diminished in bulk, should remain the same in quality, so far indeed as it is body, and so far as it is quantity, it is different from what it was; but through quality which is different from quantity it is able to preserve itself the same. What, therefore, wiU those say who contend that the soul is body? In the first place, indeed, with respect to each part of the soul which is in the same body, is each part soul in the same manner as the whole soul? And again, is this the case with the part of a part? For if this is admitted, magnitude will contribute nothing to the essence of the soul; though it is necessary that it should if soul is a certain quantity. The whole soul, likewise, is every where present with the body; but it is impossible for the same corporeal whole to be in many things at the same time, or for a part of it to be the same as the whole. And if they say that each of the parts is not soul, then accord- ing to them, soul will consist of things inanimate. Besides, if the magnitude of each soul is definite, it will no longer be soul, if it is either extended or diminished. When, therefore, from one copulation and one seed, twins are begotten, or as in other animals many offspring are produced, most of the seed being distributed into many ON THE IMMORTALITY OF THE SOUL. 149 places, where also each part of the seed is a whole, how is it possible this should not teach those who are willing to learn, that where the part is the same with the whole, this in the very essence of itself transcends the nature of quan- tity; and ought from necessity to be without quantity. For thus alone it can remain the same, quantity being withdrawn, since it has no need of either quantity or bulk, its essence being something different from either. Hence soul and reasons [or productive principles] are void of quantity. VI. But that if soul is body, it will not be possible to perceive either sensibly or intellectually, or to know scientifically, and that there will neither be virtue, nor any thing beautiful [in humaii conduct,] will be manifest from the following considerations. Whatever is able to have a sensible perception of any thing, ought itself to be one, and to apprehend every thing by one and the same power. This will also be the case, if many things enter through many organs of sense, or there are many qualities about one thing, and likewise when there is a variegated appear- ance such as that of the face, through one thing. For one thing does not perceive the nose, and another the eyes, but the same thing perceives at once all the parts of the face. And though one thing proceeds through the eyes, but another through the ears, yet it is necessary there should be one thing at which both these arrive. Or how could the soul say that these are different, unless the percep- tions of sense at once terminated in the same thing? It is necessary, therefore, that this should be as it were a centre, that the senses should on all sides be extended to this, like lines from the circumference of a circle, and that a thing of this kind which apprehends the perceptions of sense should be truly one. For if it were any thing divisible, and the informations of the senses arrived at this as at the two extremities of a line, they must either again concur in one and the same thing as a middle, or 150 SELECT WORKS OF PLOTINUS.
ft there would be another thing there and another, and each would have a sensible perception of each; just as if I should perceive one thing, but you another, even though the object of sense should be one thing, such as the face; or they must be collected into one. And this indeed appears to be the case. For visible forms are collected in the pupils of the eyes; or how through these could the greatest things be seen? Hence, in a still greater degree the forms which arrive at the ruling part of the soul, become as it were conceptions; and therefore this part also must be impartible. For if it had magnitude, it would be co-divided with the object of sensible perception. Hence, one part of it would perceive a part of the sensible object, and nothing in us would have the apprehension of the whole of a sensible thing. But the whole is one thing. For how can it be divided? For in the division, equal cannot be adapted to equal, because the ruling part is not equal to every sensible thing. Into how many parts, therefore, must the division of it be made? Must it be divided into as many parts, as the sensible perception which is introduced to it, is divided into? And will each of the parts of the soul, therefore, perceive the parts of the sensible object? Or shall we say that the parts of the soul wiU not have a sensation of the parts of the thing perceived? This however is impossible. But if any part whatever perceives the whole of the sensible object, since magnitude is adapted to be divided infinitely, it will happen that infinite sensible perceptions will be produced about each part; so that, for instance, there will be infinite images of the same thing in our ruling part. Moreover, if that which perceives is body, it will not be able to per- ceive in any other way, than as if certain images were impressed from wax in a seal; whether the sensible forms are impressed in blood, or in air. And if, indeed, they are impressed as in moist bodies, which it is reasonable to ON THE IMMORTALITY OF THE SOUL. 151 suppose they will be, if as in water, they will be con- founded, and there will be no memory. But if the impres- sions remain, either it will not be possible for others to be impressed while they remain, so that there will be no other sensible perceptions, or if others are produced, the former will be destroyed, so that there will not be a remembrance of any thing. But if it is possible to remember, and to have a sen- sible perception of other things after others, the former not impeding the latter, it is impossible for the soul to be body. VII. The same thing also may be seen from pain and the sensation of pain; when a man is said to have a pain in his finger or about his finger. For then it is manifest that the sensation of pain is produced about the principal or ruling part; a portion of the spirit being pained, but the ruling part having a perception of the pain, and the whole soul in consequence of this suffering the same thing. How, therefore, does this happen? They will say by suc- cession, the psychical spirit about the finger suffering in the first place, but imparting the passion to that which is next to it, and afterwards to something else, until the pas- sion arrives at the ruling part. Hence, it is necessary if that which is primarily pained perceives, that there should be another sensation of that which is second, if sensation is produced according to succession. And likewise, that there should be another sensation of that which is the third in order; that there should be many and infinite sensible per- ceptions of one and the same pain; and that afterwards all these should be perceived by the ruling part, and besides these, that it should have a perception of its own passion. In reality, however, each of these does not perceive the pain that is in the finger; but one sensation perceives that the part of the palm of the hand which is next to the finger is pained, and another more remote sensation perceives the pain which is in a more remote part. There will also be many pains, the ruling part not perceiving the passion which is 162 SELECT WORKS OF PLOTINUS.
in the finger, but that which is present with itself. And this it will alone know, but will bid farewell to the others, not perceiving that the finger is pained. If, therefore, it is not possible that sensible peroeption of a thing of this kind should subsist according to succession, and it does not belong to body, since it is a bulk, that one part of it suffering, another part should recognize the suffering; for in every magnitude this is one thing, and that another; — if this be the case, it is necessary that the power which perceives should be a thing of such a kind, as to be every where itself the same with itself. But this pertains to any thing else rather than to body.
VIII. Moreover, that neither wiU it be possible to per- ceive intellectually if the soul is body, may be demonstrated as follows. For if to perceive sensibly is, for the soul using the body to apprehend sensibles, intellectual percep- tion will not be an apprehension of the objects of such perception, through body. For unless this is admitted, intellectual will be the same with sensible perception. Hence, if to perceive intellectually is to apprehend without body, by a much greater priority it is necessary that the nature which thus perceives should not be body. Farther still, if sense indeed is the perception of sensibles, intellec- tion is the perception of intelligibles. If, however, they are not willing to admit this, yet there will be in us intel- lections of certain intelligibles, and apprehensions of things without magnitude. How, therefore, will intellect if it is magnitude, understand that which is not magnitude, and by that which is partible that which is impartible? Shall we say it will understand it by a certain impartible part of itself? But if this be the case, that which understands will not be body. For there is no need of the whole in order to come into contact with the object of its intellec- tion; since contact according to one certain thing is suffi- cient. If, therefore, they admit that the first intellections, ON THE IMMORTALITY OF THE SOUL. 153 which is true, are entirely liberated from body, it is neces- sary that the nature which intellectually perceives the form separate from body of each thing, should know either real being, or that which is becoming to be. But if they say that intellections are of forms inherent in matter, yet they are then only apprehended when by intellect they are separated from body. For the separation [i.e, abstraction] of a circle and triangle, of a line and a point, is not effected in conjunction with flesh, or in short, with matter. Hence it is necessary that the soul also, in a sej)aration of this kind, should separate itself from the body. And therefore it is necessary that it should not be itself body. I think, like- wise, that the beautiful and the just are without magnitude, and consequently the intellection of these is unattended with magnitude. Hence, these approaching to us are apprehended by that which is impartible in the soul, and in the soul they reside in the impartible. How also, if the soul is body, can temperance and justice be the virtues of it, which are its saviours, so far as they are received by it?
IX. There must, therefore, be another nature which possesses existence from itself, and such is every thing which is truly being, and which is neither generated, nor destroyed. For without the subsistence of this, all things would vanish into non-entity, and this perishing, would not afterwards be generated; since this imparts safety to all other things, and also to the universe which through soul is preserved and adorned. For soul is the principle of motion, with which it supplies other things, itself moving itself, and imparting life to the animated body. But it possesses life from itself, which it will never lose, because it is derived from itself. For all things do not use an adventitious life, or there would be a progression of life to infinity. But it is necessary there should be a certain nature primarily vital, which is also necessarily indestruc- 154 SELECT WORKS OF PLOTINUS.
tible and immortal, as being the principle of life to other things. Here, likewise, it is requisite that every thing divine and blessed should be established, living from itself, and existing primarily being, and primarily vital, void of essential mutation, and being neither generated nor de- stroyed. For whence could it be generated, or into what could it perish? If, likewise, it is necessary that the appel- lation of being should truly belong to this nature, it is requisite that it should not at one time exist, and at another not; just as a colour which is of itself white, is not at one time white, and at another not white. If, how- ever, whiteness was [real] being, together with being white, it would likewise always be. But now it possesses whiteness alone. That, however, to which being is present which is from itself, and is primarily being, will always have a subsistence. Hence, this which is primarily and perpetually being, ought not to be destitute of life, like a stone, or a piece of wood, but to be vital, and enjoy a pure life, in that part of itself which is alone permanent. But that part of it which is mingled with a subordinate nature is an impediment to its possession of the best of things, yet it does not through this lose its nature, but resumes its ancient condition, when it recurs to things which are [truly] its own.
X. That soul, however, is allied to a more divine and eternal nature, is evident from its not being body as we have demonstrated, and also because it has neither figuriB nor colour. Moreover, this likewise may be shown from the following considerations. It is acknowledged by all of us, that every divine nature, and which is truly being, enjoys an excellent and wise life. This, therefore, being admitted, it is necessary to consider in the next place, what the nature is of our soul. We must assume the soul, how- ever, not receiving in the body irrational desires and angers, and other passions, but as abolishing all these, and ON THE IMMORTALITY OF THE SOUL. 155 as mucli as possible haying no communication with the body. For such a soul as this will perspicuously show that evils are an addition to the soul, and are externally derived; and that the most excellent things are inherent in it when it is purified, viz. wisdom and every other virtue, which are its proper possessions. If, therefore, the soul is such when it returns to itseK, how is it possible it should not belong to that nature which we say is possessed by every thing eternal and divine? For wisdom and true virtue being divine, cannot be inherent in any vile and mortal thing; but that which is of this kind is necessarily divine, as being full of divine goods, through an alliance and similitude of essence to a divine nature. Hence, who- ever of us resembles a soul of this description, will in soul itself differ but little from superior beings; in this alone being inferior to them, that he is in body. On which account, also, if every man was such, or if the multitude employed souls of this kind, no one would be so incredulous as not to believe that our soul is entirely immortal. Now, however, men perceiving that the soul of the greater part of the human race is defiled with vice, they do not reason about it, either as a divine or an immortal thing. But it is necessary, in considering the nature of every thing, to direct our attention to the purity of it; since whatever is added, is always an impediment to the knowledge of that to which it is added. Consider the soul, therefore, by taking away [that which is extraneous]; or rather, let him who takes this away survey himself, and he will believe himself to be immortal, when he beholds himself in the intelligible world, and situated in a pure abode. For he will perceive intellect seeing not any thing sensible, nor any of these mortal objects, but by an eternal power contemplating that which is eternal; every thing in the intelligible world, and itself also being then luminous, in consequence of being enlightened by the truth proceeding from the good, which