PlotinusEnnead5OnIntellectualBeauty StephenMacKennaandA.H.ArmstrongtranslationsofEnnead5.8.

18 OntheIntellectualBeauty
StephenMacKennatranslationEnnead5.8.1.Itisaprinciplewithusthatonewhohasattainedtothe visionoftheIntellectualCosmosandgraspedthebeautyoftheAuthenticIntellectwillbeablealsoto cometounderstandtheFatherandTranscendentofthatDivineBeing.Itconcernsus,then,totrytosee andsay,forourselvesandasfarassuchmattersmaybetold,howtheBeautyofthedivineIntellectand oftheIntellectualCosmosmayberevealedtocontemplation. Letusgototherealmofmagnitudes:supposetwoblocksofstonelyingsidebyside:oneis unpatterned,quiteuntouchedbyart;theotherhasbeenminutelywroughtbythecraftsman'shands intosomestatueofgodorman,aGraceoraMuse,orifahumanbeing,notaportraitbutacreationin whichthesculptor'sarthasconcentratedallloveliness. Nowitmustbeseenthatthestonethusbroughtundertheartist'shandtothebeautyofformis beautifulnotasstoneforsothecrudeblockwouldbeaspleasantbutinvirtueoftheFormorIdea introducedbytheart.Thisformisnotinthematerial;itisinthedesignerbeforeeveritentersthe stone;andtheartificerholdsitnotbyhisequipmentofeyesandhandsbutbyhisparticipationinhis art.Thebeauty,therefore,existsinafarhigherstateintheart;foritdoesnotcomeoverintegrallyinto thework;thatoriginalbeautyisnottransferred;whatcomesoverisaderivativeandaminor:andeven thatshowsitselfuponthestatuenotintegrallyandwithentirerealizationofintentionbutonlyinsofar asithassubduedtheresistanceofthematerial. Art,then,creatingintheimageofitsownnatureandcontent,andworkingbytheIdeaorReason Principleofthebeautifulobjectitistoproduce,mustitselfbebeautifulinafarhigherandpurerdegree sinceitistheseatandsourceofthatbeauty,indwellingintheart,whichmustnaturallybemore completethananycomelinessoftheexternal.Inthedegreeinwhichthebeautyisdiffusedbyentering intomatter,itissomuchtheweakerthanthatconcentratedinunity;everythingthatreachesoutwards isthelessforit,strengthlessstrong,heatlesshot,everypowerlesspotent,andsobeautyless beautiful. Thenagaineveryprimecausemustbe,withinitself,morepowerfulthanitseffectcanbe:themusical doesnotderivefromanunmusicalsourcebutfrommusic;andsotheartexhibitedinthematerialwork derivesfromanartyethigher. Stilltheartsarenottobeslightedonthegroundthattheycreatebyimitationofnaturalobjects;for,to beginwith,thesenaturalobjectsarethemselvesimitations;then,wemustrecognizethattheygiveno barereproductionofthethingseenbutgobacktotheReasonPrinciplesfromwhichNatureitself derives,and,furthermore,thatmuchoftheirworkisalltheirown;theyareholdersofbeautyandadd

wherenatureislacking.ThusPheidiaswroughttheZeusuponnomodelamongthingsofsensebutby apprehendingwhatformZeusmusttakeifhechosetobecomemanifesttosight. A.H.ArmstrongTranslationV.8.1.Sincewemaintainthatthemanwhohasenteredinto contemplationoftheintelligibleworldandunderstoodthebeautyofthetrueIntellectwillbeablealso tobringintohisminditsFatherwhichisbeyondIntellect,letustrytoseeandtosaytoourselves,asfar asitispossibletosaysuchthings,howitispossibleforanyonetocontemplatethebeautyofIntellect andofthathigherworld.Letussuppose,ifyoulike,acoupleofgreatlumpsofstonelyingsidebyside, oneshapelessanduntouchedbyart,theotherwhichhasbeenalreadymasteredbyartandturnedinto astatueofagodorofaman,ofaGraceoroneoftheMusesifofagod,andifofamannotjustofany manbutofonewhomarthasmadeupoutofeverysortofhumanbeauty.Thestonewhichhasbeen broughttobeautyofformbyartwillappearbeautifulnotbecauseitisastoneforthentheother wouldbejustasbeautifulbutasaresultoftheformwhicharthasputintoit.[Compareandcontrast theearliertreatiseI.6(1).2.257,wheresometimesartgivesbeautytoawholehousewithitsparts, andsometimesnaturegivesbeautytoasinglestone]Nowthematerialdidnothavethisform,butit wasinthemanwhohaditinhismindevenbeforeitcameintothestone;butitwasinthecraftsman, notinsofarashehadhandsandeyes,butbecausehehadsomeshareofart.Sothisbeautywasinthe art,anditwasfarbetterthere;forthebeautyintheartdidnotcomeintothestone,butthatbeauty staysintheartandanothercomesfromitintothestonewhichisderivedfromitandlessthanit.And eventhisdoesnotstaypureandasitwantstobeinthestone,butisonlythereasfarasthestonehas submittedtotheart.Ifartmakesitsworklikewhatitisandhasanditmakesitbeautifulaccordingto theformingprincipleofwhatitismakingitisitselfmore,andmoretruly,beautifulsinceithasthe beautyofartwhichisgreaterandmorebeautifulthananythingintheexternalobject.Forathingis weakerthanthatwhichabidesinunityinproportionasitexpandsinitsadvancetowardsmatter. Everythingwhichisextendeddepartsfromitself:ifitisbodilystrength,itgrowslessstrong,ifheat,less hot,ifpoweringeneral,lesspowerful,ifbeauty,lessbeautiful.[ThisisthenormaldoctrineofPlotinus: cp.especiallyIII.7.11.237(onthesoul'sselfextensionintotime)] Everyoriginalmakermustbeinitselfstrongerthanthatwhichitmakes;itisnotlackofmusicwhich makesamanmusical,butmusic,andmusicintheworldofsenseismadebythemusicpriortothis world.Butifanyonedespisestheartsbecausetheyproducetheirworksbyimitatingnature,wemust tellhim,first,thatnaturalthingsareimitationstoo.Thenhemustknowthattheartsdonotsimply imitatewhattheysee,buttheyrunbackuptotheformingprinciplesfromwhichnaturederives;then alsothattheydoagreatdealbythemselves,and,sincetheypossessbeauty,theymakeupwhatis defectiveinthings.ForPheidiastoodidnotmakehisZeusfromanymodelperceivedbythesenses,but understoodwhatZeuswouldlooklikeifhewantedtomakehimselfvisible.[The"Pheidias commonplace",onthebasisofwhichPlotinusdevelopshisownviewoftheartist'sdirectaccesstothe intelligibleworld,goesbackatleasttotheageofCicero(cp.CiceroOratorII.89and,forthe continuanceofitsusedowntothetimeofPlotinus,PhiloatratusLifeofApolloniusVI.19.2).Plotinusisof coursehereindisagreementwithPlato,forwhomtheartistisamerecopyistoftherealitiesofthesense world(cp.PlatoRepublicX597Bff.).Onthequestionofwhetherthisdisagreementwasconsciousand

deliberate,seeJ.M.Rist,Plotinus(Cambridge1967)1834andmypaperTradition,Reasonand ExperienceintheThoughtofPlotinus"(inPlotinoeitNeoplatonismo,Rome1974)179.] StephenMacKennatranslationEnnead5.8.2.Butletusleavetheartsandconsiderthoseworks producedbyNatureandadmittedtobenaturallybeautifulwhichthecreationsofartarechargedwith imitating,allreasoninglifeandunreasoningthingsalike,butespeciallytheconsummateamongthem, wherethemoulderandmakerhassubduedthematerialandgiventheformhedesired.Nowwhatisthe beautyhere?Ithasnothingtodowiththebloodorthemenstrualprocess:eitherthereisalsoacolour andformapartfromallthisorthereisnothingunlesssheeruglinessor(atbest)abarerecipient,asit werethemereMatterofbeauty. WhenceshoneforththebeautyofHelen,battlesought;orofallthosewomenlikeinlovelinessto Aphrodite;orofAphroditeherself;orofanyhumanbeingthathasbeenperfectinbeauty;orofanyof thesegodsmanifesttosight,orunseenbutcarryingwhatwouldbebeautyifwesaw? InalltheseisitnottheFormIdea,somethingofthatrealmbutcommunicatedtotheproducedfrom withintheproducer,justasinworksofart,weheld,itiscommunicatedfromtheartstotheircreations? Nowwecansurelynotbelievethat,whilethemadethingandtheReasonPrinciplethusimpressedupon Matterarebeautiful,yetthePrinciplenotsoalloyedbutrestingstillwiththecreatortheIdeaprimal andimmaterialisnotBeauty. Ifmaterialextensionwereinitselfthegroundofbeauty,thenthecreatingprinciple,beingwithout extension,couldnotbebeautiful:butbeautycannotbemadetodependuponmagnitudesince, whetherinalargeobjectorasmall,theoneIdeaequallymovesandformsthemindbyitsinherent power.Afurtherindicationisthataslongastheobjectremainsoutsideusweknownothingofit;it affectsusbyentry;butonlyasanIdealFormcanitenterthroughtheeyeswhicharenotofscopeto takeanextendedmass:weare,nodoubt,simultaneouslypossessedofthemagnitudewhich,however, wetakeinnotasmassbutbyanelaborationuponthepresentedform. Thenagaintheprincipleproducingthebeautymustbe,itself,ugly,neutral,orbeautiful:ugly,itcould notproducetheopposite;neutral,whyshoulditsproductbetheoneratherthantheother?TheNature, then,whichcreatesthingssolovelymustbeitselfofafarearlierbeauty;we,undisciplinedin discernmentoftheinward,knowingnothingofit,runaftertheouter,neverunderstandingthatitisthe innerwhichstirsus;weareinthecaseofonewhoseeshisownreflectionbutnotrealizingwhenceit comesgoesinpursuitofit. Butthatthethingwearepursuingissomethingdifferentandthatthebeautyisnotintheconcrete objectismanifestfromthebeautythereisinmattersofstudy,inconductandcustom;briefly,insoulor mind.Anditispreciselyherethatthegreaterbeautylies,perceivedwheneveryoulooktothewisdom inamananddelightinit,notwastingattentionontheface,whichmaybehideous,butpassingall

appearancebyandcatchingonlyattheinnercomeliness,thetrulypersonal;ifyouarestillunmovedand cannotacknowledgebeautyundersuchconditions,thenlookingtoyourowninnerbeingyouwillfind nobeautytodelightyouanditwillbefutileinthatstatetoseekthegreatervision,foryouwillbe questingitthroughtheuglyandimpure. Thisiswhysuchmattersarenotspokenoftoeveryone;you,ifyouareconsciousofbeautywithin, remember. A.H.ArmstrongTranslationV.8.2.Butletusleavethearts;andletuscontemplatethosethingswhose workstheyaresaidtoimitate,whichcomeintoexistencenaturallyasbeautiesandaresocalled,allthe rationalandirrationallivingcreaturesandespeciallythoseamongthemwhichhavesucceededsincethe craftsmanwhoformedthemdominatedthematterandgaveittheformhewished.Whatthenisthe beautyinthese?Certainlynotthebloodandthemenstrualfluid;rather,thecolouroftheseisdifferent andtheirshapeiseithernoshapeorashapelessshapeorlikethatwhichdelimitssomethingsimple. [Thetextandmeaningofthispassagemustremainsomewhatdoubtful,butfairlygoodsensecanbe madeofitinthewayfollowedhere,withthedeletionof***anasanineptglosson***(mattercannot haveanoutline,eventhesimplest).***ofcoursenormallymeans"shapeless"inthesenseof" misshapen","ugly".Plotinusseemstocorrecthimselftwiceinspeakingoftheshapeofbloodand menstrualfluidfirstreflectingthatiftheyareformedmaterialrealities,evenofthemostelementary kind,theycannothavenoshape,andthenfindingan***somewhattooparadoxical.Hisfinalwayof puttingit,whichseemstoimplythatacomplexshapeisnecessaryforbeauty,againcontrastswiththe aestheticperceptionofthebeautyofsimplethings(light,asinglestone)sostronglyassertedinI.6.12 againstthe"goodproportion"theoryofbeauty(seenotesonch.1there)]Fromwhatsource,then,did thebeautyofHelenwhommenfoughtforshineout,orthatofallthewomenlikeAphroditeinbeauty? Thenagain,whatisthesourceofthebeautyofAphroditeherself,orofanyotherbeautifulhumanbeing orofanygodofthosewhoappearvisibly,orevenofthosewhodonotappearbuthaveinthemselvesa beautywhichcouldbeseen?Isnotthisbeautyeverywhereform,whichcomesfromthemakerupon thatwhichhehasbroughtintobeing,asintheartsitwassaidtocomefromtheartsupontheirworks? Well,then,arethethingsmadeandtheformingprincipleinmatterbeautiful,buttheformingprinciple whichisnotinmatterbutinthemaker,thefirstimmaterialone,isthatnotbeauty?Butifitwasthe masswhichwasbeautifulinsofarasitwasmass,itwouldnecessarilyfollowthattheformingprinciple whichwasthemaker,sinceitwasnotmass,wasnotbeautiful;butifthesameform,whetheritisin somethingsmallorsomethinglarge,movesandinfluencesthesoulofonewhoseesitinthesameway byitsownpower,beautyisnottobeattributedtothesizeofthemass.Itisfurtherevidenceofthisthat wedonotyetseeathingwhileitisoutsideus,butwhenitcomeswithin,itinfluencesus.Butitcomes inthroughtheeyesasformalone:orhowcoulditgetthroughsomethingsosmall?Butthesizeisdrawn inalongwithit,sinceithasbecomenotlargeinbulkbutlargeinform.Furtherthemakermustbeeither uglyorneutralorbeautiful.Nowifitwasuglyitwouldnotmaketheopposite,andifitwasneutralwhy shoulditrathermakesomethingbeautifulthansomethingugly?Butcertainlynaturewhichproduces suchbeautifulworksisfarbeforetheminbeauty,butwe,becausewearenotaccustomedtoseeanyof thethingswithinanddonotknowthem,pursuetheexternalanddonotknowthatitisthatwithin

whichmovesus:asifsomeonelookingathisimageandnotknowingwhereitcamefromshouldpursue it.[AreferencetothestoryofNarcissus:cp.I.6.8.912]Butthebeautyalsoinstudiesandwaysoflife andgenerallyinsouls[Cp.PlatoSymposium210BC]makesclearthatwhatispursuedissomething elseandthatbeautydoesnotlieinmagnitude:itistrulyagreaterbeautythanthatwhenyouseemoral senseinsomeoneanddelightinit,notlookingathisfacewhichmightbeuglybutputtingasideall shapeandpursuinghisinnerbeauty.Butifitdoesnotmoveyouyet,sothatyoucallsomeonelikethis beautiful,youwillnotwhenyoulookinwardatyourselfbepleasedwithyourbeauty.Itwouldbeinvain foryoutoseekbeautywhenyouareinthisstate,foryouwillbeseekingwithsomethinguglyand impure.Thisiswhydiscussionsaboutthesesortsofthingsarenotforeverybody;butifyouhaveseen yourselfbeautiful,rememberthem. StephenMacKennatranslationEnnead5.8.3.ThusthereisintheNaturePrincipleitselfanIdeal archetypeofthebeautythatisfoundinmaterialformsand,ofthatarchetypeagain,thestillmore beautifularchetypeinSoul,sourceofthatinNature.Intheproficientsoulthisisbrighterandofmore advancedloveliness:adorningthesoulandbringingtoitalightfromthatgreaterlightwhichisBeauty primally,itsimmediatepresencesetsthesoulreflectinguponthequalityofthisprior,thearchetype whichhasnosuchentries,andispresentnowherebutremainsinitselfalone,andthusisnoteventobe calledaReasonPrinciplebutisthecreativesourceoftheveryfirstReasonPrinciplewhichistheBeauty towhichSoulservesasMatter. Thisprior,then,istheIntellectualPrinciple,theveritable,abidingandnotfluctuantsincenottaking intellectualqualityfromoutsideitself.Bywhatimage,thus,canwerepresentit?Wehavenowhereto gobuttowhatisless.Onlyfromitselfcanwetakeanimageofit;thatis,therecanbenorepresentation ofit,exceptinthesensethatwerepresentgoldbysomeportionofgoldpurified,eitheractuallyor mentally,ifitbeimpureinsistingatthesametimethatthisisnotthetotalthinggold,butmerelythe particulargoldofaparticularparcel.InthesamewaywelearninthismatterfromthepurifiedIntellect inourselvesor,ifyoulike,fromthegodsandthegloryoftheIntellectinthem. Forassuredlyallthegodsareaugustandbeautifulinabeautybeyondourspeech.Andwhatmakes themso?Intellect;andespeciallyIntellectoperatingwithinthem(thedivinesunandstars)tovisibility. Itisnotthroughthelovelinessoftheircorporealforms:eventhosethathavebodyarenotgodsbythat beauty;itisinvirtueofIntellectthatthey,too,aregods,andasgodsbeautiful.Theydonotveer betweenwisdomandfolly:intheimmunityofIntellectunmovingandpure,theyarewisealways,all knowing,takingcognizancenotofthehumanbutoftheirownbeingandofallthatlieswithinthe contemplationofIntellect.Thoseofthemwhosedwellingisintheheavensareeverinthismeditation whattaskpreventsthem?andfromafartheylook,too,intothatfurtherheavenbyaliftingofthe head.ThegodsbelongingtothathigherHeavenitself,theywhosestationisuponitandinit,seeand knowinvirtueoftheiromnipresencetoit.ForallThereisheaven;earthisheaven,andseaheaven;and animalandplantandman;allistheheavenlycontentofthatheaven:andthegodsinit,despising neithermennoranythingelsethatistherewhereallisoftheheavenlyorder,traverseallthatcountry andallspaceinpeace.

 StephenMacKennatranslationEnnead5.8.4.To'liveatease'isThere;andtothesedivinebeingsverity ismotherandnurse,existenceandsustenance;allthatisnotofprocessbutofauthenticbeingtheysee, andthemselvesinall:forallistransparent,nothingdark,nothingresistant;everybeingislucidtoevery other,inbreadthanddepth;lightrunsthroughlight.Andeachofthemcontainsallwithinitself,andat thesametimeseesallineveryother,sothateverywherethereisall,andallisallandeachall,and infinitetheglory.Eachofthemisgreat;thesmallisgreat;thesun,There,isallthestars;andeverystar, again,isallthestarsandsun.Whilesomeonemannerofbeingisdominantineach,allaremirroredin everyother. MovementThereispure(asselfcaused),forthemovingprincipleisnotaseparatethingtocomplicate itasitspeeds. So,too,Reposeisnottroubled,forthereisnoadmixtureoftheunstable;andtheBeautyisallbeauty sinceitisnotresidentinwhatisnotbeautiful.EachTherewalksuponnoaliensoil;itsplaceisitsessen tialself;and,aseachmoves,sotospeak,towardswhatisAbove,itisattendedbytheverygroundfrom whichitstarts:thereisnodistinguishingbetweentheBeingandthePlace;allisIntellect,thePrinciple andthegroundonwhichitstands,alike.Thuswemightthinkthatourvisiblesky(thegroundorplaceof thestars),litasitis,producesthelightwhichreachesusfromit(thoughofcoursethisisreallyproduced bythestarsasitwere,bythePrinciplesoflightalone,notalsobythegroundastheanalogywould require). Inourrealmallispartrisingfrompartandnothingcanbemorethanpartial;butThereeachbeingisan eternalproductofawholeandisatonceawholeandanindividualmanifestingaspartbut,tothekeen visionThere,knownforthewholeitis. ThemythofLynceusseeingintotheverydeepsoftheearthtellsusofthoseeyesinthedivine.No wearinessovertakesthisvisionwhichyetbringsnosuchsatietyaswouldcallforitsending;forthere neverwasavoidtobefilledsothat,withthefullnessandtheattainmentofpurpose,thesenseof sufficiencybeinduced:noristhereanysuchincongruitywithinthedivinethatoneBeingTherecouldbe repulsivetoanother:andofcourseallThereareunchangeable.Thisabsenceofsatisfactionmeansonly asatisfactionleadingtonodistasteforthatwhichproducesit;toseeistolookthemore,sinceforthem tocontinueinthecontemplationofaninfiniteselfandofinfiniteobjectsisbuttoacquiesceinthe biddingoftheirnature. Life,pure,isneveraburden;howthencouldtherebewearinessTherewherethelivingismostnoble? Thatverylifeiswisdom,notawisdombuiltupbyreasoningsbutcompletefromthebeginning,suffering nolackwhichcouldsetitinquiring,awisdomprimal,unborrowed,notsomethingaddedtotheBeing, butitsveryessence.Nowisdom,thus,isgreater;thisistheauthenticknowing,assessortothedivine Intellectasprojectedintomanifestationsimultaneouslywithit;thus,inthesymbolicsaying,Justiceis assessortoZeus.

(Perfectwisdom:)forallthePrinciplesofthisorder,dwellingThere,areasitwerevisibleimages projectedfromthemselves,sothatallbecomes'anobjectofcontemplationtocontemplators immeasurablyblessed'.ThegreatnessandpowerofthewisdomTherewemayknowfromthis,thatit embracesalltherealBeings,andhasmadeallandallfollowit,andyetthatitisitselfthosebeings, whichsprangintobeingwithit,sothatallisoneandtheessenceThereiswisdom.Ifwehavefailedto understand,itisthatwehavethoughtofknowledgeasamassoftheoremsandanaccumulationof propositions,thoughthatisfalseevenforoursciencesofthesenserealm.Butincasethisshouldbe questioned,wemayleaveourownsciencesforthepresent,anddealwiththeknowingintheSupreme atwhichPlatoglanceswherehespeaksof'thatknowledgewhichisnotastrangerinsomethingstrange toit'thoughinwhatsense,heleavesustoexamineanddeclare,ifweboastourselvesworthyofour profession.Thisisprobablyourbeststartingpoint. A.H.ArmstrongTranslationV.8.4.Foritis"theeasylife"[isastockHomericphraseforthegods:cp. e.g.Iliad6.1382]there,andtruthistheirmotherandnurseandbeingandfoodandtheyseeallthings, notthosetowhichcomingtobe,butthosetowhichrealbeingbelongs,andtheyseethemselvesin otherthings;forallthingstherearetransparent,andthereisnothingdarkoropaque;everythingandall thingsarecleartotheinmostparttoeverything;forlightistransparenttolight.Eachtherehas everythinginitselfandseesallthingsineveryother,sothatallareeverywhereandeachandeveryone isallandthegloryisunbounded;foreachofthemisgreat,becauseeventhesmallisgreat;thesun thereisallthestars,andeachstaristhesunandalltheothers.Adifferentkindofbeingstandsoutin each,butineachallaremanifest.Movement,too,ispure:forthemoverdoesnottroubleitinitsgoing bybeingdifferentfromit.Restisnotdisturbed,foritisnotmixedwiththatwhichisnotatrest.Beauty isjustbeauty,becauseitisnotinwhatisnotbeautiful.Eachwalksnotasifonalienground,buteach one'splaceisitsveryselfandwhenitascends(sotospeak)theplaceitcamefromrunsalongwithit, anditisnotitselfonethinganditsplaceanother.ThethingitselfisIntellectanditsgroundisIntellect;it isasifoneweretosupposethatinthecaseofthisvisibleheavenofourswhichisluminousthatthelight whichcomesfromitwasborntobethestars.Here,however,onepartwouldnotcomefromanother, andeachwouldbeonlyapart;butthereeachcomesonlyfromthewholeandispartandwholeatonce :ithastheappearanceofapart,butapenetratinglookseesthewholeinit,supposingthatsomeone hadthesortofsightwhichitissaidthatLynceus[ForthelegendofLynceusseeCypriaXIAllenandApol loniusRhodiusI1515]had,whosawintotheinsideoftheearth,astorywhichspeaksinriddlesofthe eyeswhichtheyhavethere.Theydonotgrowwearyofcontemplationthere,orsofilledwithitasto ceasecontemplating:forthereisnoemptinesswhichwouldresultintheirbeingsatisfiedwhentheyhad filleditandreachedtheirend;andthingsarenotdifferentfromeachothersoastomakewhatbelongs toonedispleasingtoanotherwithdifferentcharacteristics;andnothingtherewearsoutorwearies. Thereisalackofsatisfactionthereinthesensethatfullnessdoesnotcausecontemptforthatwhichhas producedit:forthatwhichseesgoesonseeingstillmore,and,perceivingitsowninfinityandthatof whatitsees,followsitsownnature.Lifeholdsnowearinessforanyonewhenitispure:andhowshould thatwhichleadsthebestlifegrowweary?Thislifeiswisdom,wisdomnotacquiredbyreasonings, becauseitwasalwaysallpresent,withoutanyfailingwhichwouldmakeitneedtobesearchedfor;but

itisthefirst,notderivedfromanyotherwisdom;theverybeingofIntellectiswisdom:itdoesnotexist firstandthenbecomewise.Forthisreasonthereisnogreaterwisdom:absoluteknowledgehasits thronebesideIntellectintheircommonrevelation,astheysaysymbolicallyJusticeisthronedbeside Zeus.[JusticeisthronedbesideZeusinSophoclesOedipusColoneus13812(inAntigone451,forobvious dramaticreasons,shedwellswiththegodsbelow,intheworldofthedead).InPlatoLawsIV716A2she istheconstantfollowerofGod.ItisinterestingthatPlotinusdistinguishesabsoluteknowledgeand Intellectevenintheircommonrevelation:theyareclearlynotquitethesamethingforhim.]Allthingsof thiskindtherearelikeimagesseenbytheirownlight,tobebeheldby"exceedinglyblessedspectators". [Cp.PlatoPhaedo111A3]Thegreatnessandthepowerofthiswisdomcanbeimaginedifweconsider thatithaswithitandhasmadeallthings,andallthingsfollowit,anditistherealbeings,andtheycame tobealongwithit,andbothareone,andrealityiswisdomthere.Butwehavenotarrivedat understandingthis,becauseweconsiderthatthebranchesofknowledgearemadeupoftheoremsand acollectionofproportions;butthisisnottrueevenofthesciencesherebelow.Butifsomeonewantsto disputeaboutthese,letthemgoforthepresent;butabouttheknowledgetherewhichPlatoobserved andsaid"thatwhichisnotaknowledgedifferentfromthatinwhichitis",buthowthisisso,heleftus toinvestigateanddiscover,ifweclaimtobeworthyofourtitle[ofPlatonists]perhapsitwouldbe bettertostartfromthispoint: StephenMacKennatranslationEnnead5.8.5.Allthatcomestobe,workofnatureorofcraft,some wisdomhasmade:everywhereawisdompresidesatamaking. Nodoubtthewisdomoftheartistmaybetheguideofthework;itissufficientexplanationofthe wisdomexhibitedinthearts;buttheartisthimselfgoesback,afterall,tothatwisdominNaturewhich isembodiedinhimself;andthisisnotawisdombuiltupoftheoremsbutonetotality.,notawisdom consistingofmanifolddetailcoordinatedintoaunitybutratheraunityworkingoutintodetail. Now,ifwecouldthinkofthisastheprimalwisdom,weneedlooknofurther,since,atthat,wehave discoveredaprinciplewhichisneitheraderivativenora'strangerinsomethingstrangetoit'.Butifwe aretoldthat,whilethisReasonPrincipleisinNature,yetNatureitselfisitssource,weaskhowNature cametopossessit;and,ifNaturederiveditfromsomeothersource,weaskwhatthatothersourcemay be;if,onthecontrary,theprincipleisselfsprung,weneedlooknofurther:butif(asweassume)weare referredtotheIntellectualPrinciplewemustmakeclearwhethertheIntellectualPrincipleengendered thewisdom:ifwelearnthatitdid,weaskwhence:iffromitself,theninevitablyitisitselfWisdom. ThetrueWisdom,then(foundtobeidenticalwiththeIntellectualPrinciple),isRealBeing;andReal BeingisWisdom;itiswisdomthatgivesvaluetoRealBeing;andBeingisRealinvirtueofitsoriginin wisdom.Itfollowsthatallformsofexistencenotpossessingwisdomare,indeed,Beingsinrightofthe wisdomwhichwenttotheirforming,but,asnotinthemselvespossessingit,arenotRealBeings. Wecannot,therefore,thinkthatthedivineBeingsofthatsphere,ortheothersupremelyblessedThere, needlooktoourapparatusofscience:allofthatrealm(theveryBeingsthemselves),allisnobleimage, suchimagesaswemayconceivetoliewithinthesoulofthewisebutTherenotasinscriptionbutas

authenticexistence.TheancientshadthisinmindwhentheydeclaredtheIdeas(Forms)tobeBeings, Essentials. A.H.ArmstrongTranslationV.8.5.Somewisdommakesallthethingswhichhavecomeintobeing, whethertheyareproductsofartornature,andeverywhereitisawisdomwhichisinchargeoftheir making.Butifanyonedoesreallymakeaccordingtowisdomitself,letusgrantthattheartsarelikethis. Butthecraftsmangoesbackagaintothewisdomofnature,accordingtowhichhehascomeinto existence,awisdomwhichisnolongercomposedoftheorems,butisonethingasawhole,notthe wisdommadeintooneoutofmanycomponents,butratherresolvedintomultiplicityfromone.Ifthen oneisgoingtomakethisthefirst,thatisenough:foritnolongercomesfromanotherandisnotin another.Butifpeoplearegoingtosaythattherationalformingprincipleisinnature,butitsoriginis nature,fromwhereshallwesaythatnaturehasitisitperhapsfromthatother?Ifitisfromitself,we shallstopthere;butiftheyaregoingontoIntellect,wemustseeatthispointifIntellectgenerated wisdom;andiftheyassenttothis,fromwherediditgetit?Iffromitself,thisisimpossibleunlessitis wisdomitself.Thetruewisdom,then,issubstance,andthetruesubstanceiswisdom;andtheworthof substancecomesfromwisdom,anditisbecauseitcomesfromwisdomthatitistruesubstance. Thereforeallthesubstanceswhichdonotpossesswisdom,becausetheyhavebecomesubstanceon accountofsomewisdombutdonotpossesswisdominthemselves,arenottruesubstances.Onemust notthensupposethatthegodsortheexceedinglyblessedspectators"inthehigherworld contemplatepropositions,butalltheFormswespeakaboutarebeautifulimagesinthatworld,ofthe kindwhichsomeoneimaginedtoexistinthesoulofthewiseman,imagesnotpaintedbutreal.Thisis whytheancientssaidthattheIdeaswererealitiesandsubstances.[Theimagesinthesoulofthewise man"(andprobablythe"images"inch.4,line43)comefromthespeechofAlcibiadesinpraiseof SocratesattheendoftheSymposium,wherehespeaksofthewonderfulimageswhichareconcealed withinhisSilenuslikeoutside:PlatoSymposium215B13and216E6217A1.Theformofreference(" someoneimagined")iscuriousforareferencebyPlotinustoaPlatonicpassage,butPlotinusisprobably attributingtheimaginationoftheSilenusfigurecontainingdivineimagestoAlcibiadeshimselfrather thantoPlato.ItbringsoutexcellentlythattheFormsinIntellectareconcretelivingrealities,notmental abstractionslikepropositions,apointonwhichPlotinusismuchconcernedtoinsistinthistreatise.] StephenMacKennatranslationEnnead5.8.6.Similarly,asitseemstome,thewiseofEgyptwhether inpreciseknowledgeorbynativeintuitionindicatedthetruthwhere,intheirefforttowards philosophicalstatement,theyleftasidethewritingformsthattakeinthedetailofwordsandsentences thosecharactersthatrepresentsoundsandconveythepropositionsofreasoninganddrewpictures instead,engravinginthetempleinscriptionsaseparateimageforeveryseparateitem:thusthey exhibitedtheabsenceofdiscursivenessintheIntellectualRealm. Foreachmanifestationofknowledgeandwisdomisadistinctimage,anobjectinitself,animmediate unity,notanaggregateofdiscursivereasoninganddetailedwilling.Laterfromthiswisdominunity

thereappears,inanotherformofbeing,acopy,alreadylesscompact,whichannouncestheoriginalin termsofdiscourseandunravelsthecausesbywhichthingsaresuchthatthewonderriseshowa generatedworldcanbesoexcellent. For,onewhoknowsmustdeclarehiswonderthatthiswisdom,whilenotitselfcontainingthecausesby whichBeingexistsandtakessuchexcellence,yetimpartsthemtotheentitiesproducedaccordingtoits canons.Thisexcellence,whosenecessityisscarcelyornotatallmanifesttosearch,exists,ifwecould butfinditout,beforeallsearchingandreasoning. WhatIsaymaybeconsideredinonechiefthing,andthenceappliedtoalltheparticularentities: A.H.ArmstrongTranslationV.8.6.ThewisemenofEgypt,Ithink,alsounderstoodthis,eitherby scientificorinnateknowledge,andwhentheywishedtosignifysomethingwisely,didnotusetheforms ofletterswhichfollowtheorderofwordsandpropositionsandimitatesoundsandtheenunciationsof philosophicalstatements,butbydrawingimagesandinscribingintheirtemplesoneparticularimageof eachparticularthing,theymanifestedthenondiscursivenessoftheintelligibleworld,[Onthekindof imagesofwhichPlotinusisspeakinghereseeE.deKeyserLaSignificationded'artdansleaEnnadesde Plotin(Louvain1955)602,whopointsoutthatPlotinusspeaksoftemples,notofsacredwritings,andis thereforenotmisunderstandingthesemialphabetichieroglyphicsofthesacredbooksbutspeakingof thepurelyideogrammaticsymbolswhichdoappearonthetemplewalls.]thatis,thateveryimageisa kindofknowledgeandwisdomandisasubjectofstatements,alltogetherinone,andnotdiscourseor deliberation.But[only]afterwards[others]discovered,startingfromitinitsconcentratedunity,a representationinsomethingelse,alreadyunfoldedandspeakingitdiscursivelyandgivingthereasons whythingsarelikethis,sothat,becausewhathascomeintoexistenceissobeautifullydisposed,if anyoneknowshowtoadmireitheexpresseshisadmirationofhowthiswisdom,whichdoesnotitself possessthereasonswhysubstanceisasitis,givesthemtothethingswhicharemadeaccordingtoit. That,then,whichisbeautifulinthisway,andwhichiswithdifficultyornotatalldiscoveredbyresearch tobenecessarilylikethis,ifoneweretofinditout,existsbeforeresearchandbeforereasoning;for instanceforletustakeonegreatexampleofwhatIamsaying,whichwillalsofitallothercases StephenMacKennatranslationEnnead5.8.7.Considertheuniverse:weareagreedthatitsexistence anditsnaturecometoitfrombeyonditself;arewe,now,toimaginethatitsmakerfirstthoughtitout indetailtheearth,anditsnecessarysituationinthemiddle;waterand,again,itspositionaslying upontheearth;alltheotherelementsandobjectsuptotheskyindueplaceandorder;livingbeings withtheirappropriateformsasweknowthem,theirinnerorgansandtheirouterlimbsandthat havingthusappointedeveryitembeforehand,hethensetabouttheexecution? Suchdesigningwasnotevenpossible;howcouldtheplanforauniversecometoonethathadnever lookedoutward?Norcouldheworkonmaterialgatheredfromelsewhereasourcraftsmendo,using handsandtools;feetandhandsareofthelaterorder.

Oneway,only,remains:allthingsmustexistinsomethingelse;ofthatpriorsincethereisnoobstacle, allbeingcontinuouswithintherealmofrealitytherehassuddenlyappearedasign,animage,whether givenforthdirectlyorthroughtheministryofsoulorofsomephaseofsoulmattersnothingforthe moment:thustheentireaggregateofexistencespringsfromthedivineworld,ingreaterbeautyThere becauseThereunmingledbutmingledhere. FromthebeginningtoendallisgrippedbytheFormsoftheIntellectualRealm:Matteritselfisheldby theFormsoftheelementsandtotheseFormsareaddedotherFormsandothersagain,sothatitishard toworkdowntocrudeMatterbeneathallthatsheathingofForm.IndeedsinceMatteritselfis,inits degree,aFormthelowestallthisuniverseisFormandthereisnothingthatisnotIdealFormasthe archetypewas.Andallismadesilently,sincenothinghadpartinthemakingbutBeingandIdeaa furtherreasonwhycreationwentwithouttoil.TheExemplarwastheFormIdeaofanAllandsoanAll mustcomeintobeing. ThusnothingstoodinthewayoftheForm,andevennowitdominates,despitealltheclashofthings: thecreationisnothinderedonitswayevennow;itstandsfirminvirtueofbeingAll.Tome,moreover, itseemsthatifweourselveswerearchetypes,Ideas,veritableBeing,andtheIdeawithwhichwe constructherewereourveritableEssence,thenourcreativepower,too,wouldtoillesslyeffectits purpose:asmannowstands,hedoesnotproduceinhisworkatrueimageofhimself:becomeman,he hasceasedtobetheAll;ceasingtobemanweread`hesoarsaloftandadministerstheCosmos entire';restoredtotheAllheismakeroftheAll. Buttoourimmediatepurposeitispossibletogiveareasonwhytheearthissetinthemidstandwhy itisroundandwhytheeclipticrunspreciselyasitdoes,but,lookingtothecreatingprinciple,wecannot saythatbecausethiswastheway,thereforethingsweresoplanned:wecansayonlythatbecausethe Exemplariswhatitis,thereforethethingsofthisworldaregood;thecausingprinciple,wemightputit, reachedtheconclusionbeforeallformalreasoningandnotfromanypremisses,notbysequenceorplan butbeforeeither,sinceallofthatorderislater,allreason,demonstration,persuasion. SincethereisaSource,allthecreatedmustspringfromitandinaccordancewithit;andwearerightly toldnottogoseekingthecausesimpellingaSourcetoproduce,especiallywhenthisistheperfectly sufficientSourceandidenticalwiththeTerm:aSourcewhichisSourceandTermmustbetheAllUnity, completeinitself. A.H.ArmstrongTranslationV.8.7.thisAll,ifweagreethatitsbeinganditsbeingwhatitiscometoit fromanother,arewetothinkthatitsmakerconceivedearthinhisownmind,withitsnecessaryplacein thecentre,andthenwateranditsplaceuponearth,andthentheotherthingsintheirorderupto heaven,thenalllivingthings,eachwiththesortofshapeswhichtheyhavenow,andtheirparticular internalorgansandoutwardparts,andthenwhenhehadthemallarrangedinhismindproceededto hiswork?Planningofthissortisquiteimpossibleforwherecouldtheideasofallthesethingscome fromtoonewhohadneverseenthem?Andifhereceivedthemfromsomeoneelsehecouldnotcarry themoutascraftsmendonow,usingtheirhandsandtools;forhandsandfeetcomelater.Theonly

possibilitythatremains,then,isthatallthingsexistinsomethingelse,and,sincethereisnothing between,becauseoftheirclosenesstosomethingelseintherealmofrealbeingsomethinglikean imprintandimageofthatothersuddenlyappears,eitherbyitsdirectactionorthroughtheassistanceof soulthismakesnodifferenceforthepresentdiscussionorofaparticularsoul.[Theinsistenceonthe immediateandintimaterelationshipoftheintelligibleandsensibleuniversesandthecomparative unimportanceofthemediationofsoulshouldbenoted.SoulinPlotinusneverhasaworldofitsown intermediatebetweentheintelligibleandsensibleworlds;itbelongstobothworlds,andisnormally thoughtofaslinkingthem;buthereitseemstobehardlynecessaryevenasalink.]Allthatisherebelow comesfromthere,andexistsingreaterbeautythere:forhereitisadulterated,butthereitispure.All thisuniverseisheldfastbyformsfrombeginningtoend:matterfirstofallbytheformsoftheelements, andthenotherformsuponthese,andthenagainothers;sothatitisdifficulttofindthematterhidden undersomanyforms.Thenmatter,too,isasortofultimateform;[Thispassingremark,whichisvery difficulttoreconcilewithPlotinus'snormalviewof***astheprincipleofevil(therearenoevilFormsin Plotinus),isthenearestheevercomestoatotallypositivevaluationofmatter]sothisuniverseisall form,andallthethingsinitareforms;foritsarchetypeisform;themakingisdonewithoutnoiseand fuss,sincethatwhichmakesisallrealbeingandform.Sothisisanotherreasonwhythecraftsmanship ofIntellectisalsowithouttoilandtrouble.AnditisthefashioningofanAll,soanAllisthemaker.There isnothingtohinderthemaking,andevennowithasthemastery,andthoughonethingobstructs another,nothingobstructsit;foritabidesasanAll.ButIthinkalsothatifwewerearchetypesandreal beingandformsallatonce,andiftheformwhichmakesthingsherebelowwasourrealbeing,our craftsmanshipwouldhavethemasterywithouttoilandtrouble.Andevennow,manalsoisacraftsman, ofaformotherthanhimselfsincehehasbecomesomethingelse,whatheis;forhehasceasedtobe theAllnowthathehasbecomeman;butwhenheceasestobemanhe"walksonhighanddirectsthe wholeuniverse"[Cp.PlatoPhaedrus246C12.];forwhenhecomestobelongtothewholehemakes thewhole.Buttoreturntoourmaintheme:youcanexplainthereasonwhytheearthisinthemiddle, andround,andwhytheeclipticslantsasitdoes;butitisnotbecauseyoucandothisthatthingsareso there;theywerenotplannedlikethisbecauseitwasnecessaryforthemtobelikethis,butbecause thingsTherearedisposedastheyare,thethingsherearebeautifullydisposed:asiftheconclusionwas therebeforethesyllogismwhichshowedthecause,anddidnotfollowfromthepremises;[theworld order]isnottheresultoffollowingoutatrainoflogicalconsequencesandpurposivethought:itis beforeconsequentialandpurposivethinking;forallthiscomeslater,reasoninganddemonstrationand theconfidence[producedbythem].Forsince[theintelligibleworldorder]isaprinciple,allthesefollow immediatelyandjustastheydo;andinthissenseitiswellsaidthatweshouldnotenquireintothe reasonwhyofaprinciple,[Cp.AristotlePhysicsA5.188a2730,thoughPlotinusisasusualverymuch adaptingAristotle'sdoctrinetohisownsystemandhisownpurpose]andofaprinciplelikethis,the perfectone,whichisthesameasthegoal;butthatwhichisprincipleandgoalisthewholealltogether andiswithoutdeficiency. StephenMacKennatranslationEnnead5.8.8.ThisthenisBeautyprimally:itisentireandomnipresent asanentirety;andthereforeinnoneofitspartsormemberslackinginbeauty;beautifulthusbeyond

denial.Certainlyitcannotbeanything(be,forexample,Beauty)withoutbeingwhollythatthing;itcan benothingwhichitistopossesspartiallyorinwhichitutterlyfails(andthereforeitmustentirelybe Beautyentire). Ifthisprinciplewerenotbeautiful,whatothercouldbe?Itspriordoesnotdeigntobebeautiful;that whichisthefirsttomanifestitselfFormandobjectofvisiontotheintellectcannotbutbelovelyto see.ItistoindicatethisthatPlato,drawingonsomethingwellwithinourobservation,representsthe Creatorasapprovingtheworkhehasachieved:theintentionistomakeusfeelthelovablebeautyof thearchetypeandoftheDivineIdea;fortoadmirearepresentationistoadmiretheoriginalupon whichitwasmade. Itisnotsurprisingifwefailtorecognizewhatispassingwithinus:lovers,andthoseingeneralthat admirebeautyhere,donotstaytoreflectthatitistobetraced,asofcourseitmustbe,totheBeauty There.ThattheadmirationoftheDemiurgeistobereferredtotheIdealExemplarisdeliberatelymade evidentbytherestofthepassage:`Headmired;anddeterminedtobringtheworkintostillcloser likenesswiththeExemplar':hemakesusfeelthemagnificentbeautyoftheExemplarbytellingusthat theBeautysprungfromthisworldis,itself,acopyfromThat. Andindeedifthedivinedidnotexist,thetranscendentlybeautiful,inabeautybeyondallthought,what couldbelovelierthanthethingswesee?Certainlynoreproachcanrightlybebroughtagainstthisworld saveonlythatitisnotThat. A.H.ArmstrongTranslationV.8.8.Who,then,willnotcallbeautifulthatwhichisbeautifulprimarily, andasa'whole,andeverywhereasawholewhennopartsfailbyfallingshortinbeauty?Certainly[one wouldnotcallbeautiful]thatwhichisnotasawholebeautyitself,buthasapartofit,ornotevenany ofit.Orifthatisnotbeautiful,whatelseis?Forthatwhichisbeforeitdoesnotevenwanttobe beautiful;foritisthiswhichfirstpresentsitselftocontemplationbybeingformandthecontemplation ofintellectwhichisalsoadelighttosee.ForthisreasonPlato,wishingtoindicatethisbyreferenceto somethingwhichisclearerrelativelytoourselves,representstheCraftsmanapprovinghiscompleted work,wishingtoshowbythishowdelightfulisthebeautyofthemodel,whichistheIdea. Forwheneversomeoneadmiresathingmodelledonsomethingelse2,hedirectshisadmirationtothat onwhichthethingismodelled.Butifhedoesnotknowwhatishappeningtohim,thatisnowonder: sinceloversalso,andingeneralalltheadmirersofbeautyherebelow,donotknowthatthisisbecause oftheintelligiblebeauty:foritisbecauseoftheintelligiblebeauty.Platodeliberatelymakesitclearthat herefersthe"wasdelighted"tothemodelbythewordswhichfollow:forhesays,"hewasdelighted, andwantedtomakeitstillmorelikeitsmodel",[ThereferenceistoPlatoTimaeus3707D1.Butthere isnothinginPlatotosuggesttheinterpretationgivenbyPlotinushere,whichiswhollybasedonhisown doctrinethatallperfectactivityiscontemplation,andthatcreationoractionshouldbethespontaneous reflexofcontemplation:thiswasfullyexpoundedinthefirstpartofthepresentwork,III.8,andapplied tothecreationoftheuniverseinch.7ofthistreatise]showingwhatthebeautyofthemodelislikeby sayingthatwhatoriginatesfromitisitself,too,beautifulbecauseitisanimageoftheintelligible

beauty:for,ifthatwasnottranscendentlybeautifulwithanoverwhelmingbeauty,whatwouldbemore beautifulthanthisvisibleuniverse?Thosewhoblameit,then,donotdosorightly,exceptperhapsinso farasitisnottheintelligibleworld.