Guthrie-Plotinus: harmony

Beauty chiefly affects the sense of sight. Still, the ear perceives it also, both in the harmony of words, and in the different kinds of music; for songs and verses are equally beautiful. On rising from the domain of the senses to a superior region, we also discover beauty in occupations, actions, habits, sciences and virtues. Whether there exists a type of beauty still higher, will have to be ascertained by discussion. [Ennead I,6 (1) 1]

(The Stoics), like almost everybody, insist that visual beauty consists in the proportion of the parts relatively to each other and to the whole, joined to the grace of colors. If then, as in this case, the beauty of bodies in general consists in the symmetry and just proportion of their parts, beauty could not consist of anything simple, and necessarily could not appear in anything but what was compound. Only the totality will be beautiful; the parts by themselves will possess no beauty; they will be beautiful only by their relation with the totality. Nevertheless, if the totality is beautiful, it would seem also necessary that the parts be beautiful; for indeed beauty could never result from the assemblage of ugly things. Beauty must therefore be spread among all the parts. According to the same doctrine, the colors which, like sunlight, are beautiful, are beautiful but simple, and those whose beauty is not derived from proportion, will also be excluded from the domain of beauty. According to this hypothesis, how will gold be beautiful? The brilliant lightning in the night, even the stars, would not be beautiful to contemplate. In the sphere of sounds, also, it would be necessary to insist that what is simple possesses no beauty. Still, in a beautiful harmony, every sound, even when isolated, is beautiful. While preserving the same proportions, the same countenance seems at one time beautiful, and at another ugly. Evidently, there is but one conclusion: namely, that proportion is not beauty itself, but that it derives its beauty from some superior principle. (This will appear more clearly from further examples). Let us examine occupations and utterances. If also their beauty depended on proportion, what would be the function of proportion when considering occupations, laws, studies and sciences? Relations of proportion could not obtain in scientific speculations; no, nor even in the mutual agreement of these speculations. On the other hand, even bad things may show a certain mutual agreement and harmony; as, for instance, were we to assert that wisdom is softening of the brain, and that justice is a generous folly. Here we have two revoltingly absurd statements, which agree perfectly, and harmonize mutually. Further, every virtue is a soul-beauty far truer than any that we have till now examined; yet it could not admit of proportion, as it involves neither size nor number. Again, granting that the soul is divided into several faculties, who will undertake to decide which combination of these faculties, or of the speculations to which the soul devotes itself, will produce beauty? Moreover (if beauty is but proportion), what beauty could be predicated of pure intelligence? [Ennead I,6 (1) 1]

How can both sensible and intelligible objects be beautiful? Because, as we said, sensible objects participate in a form. While a shapeless object, by nature capable of receiving shape (physical) and form (intelligible), remains without reason or form, it is ugly. That which remains completely foreign to all divine reason (a reason proceeding from the universal Soul), is absolute ugliness. Any object should be considered ugly which is not entirely molded by informing reason, the matter, not being able to receive perfectly the form (which the Soul gives it). On joining matter, form co-ordinates the different parts which are to compose unity, combines them, and by their harmony produces something which is a unit. Since (form) is one, that which it fashions will also have to be one, as far as a composite object can be one. When such an object has arrived at unity, beauty resides in it, and it communicates itself to the parts as well as to the whole. When it meets a whole, the parts of which are perfectly similar, it interpenetrates it evenly. Thus it would show itself now in an entire building, then in a single stone, later in art-products as well as in the works of nature. Thus bodies become beautiful by communion with (or, participation in) a reason descending upon it from the divine (universal Soul). [Ennead I,6 (1) 2]

The soul appreciates beauty by an especially ordered faculty, whose sole function it is to appreciate all that concerns beauty, even when the other faculties take part in this judgment. Often the soul makes her (aesthetic) decisions by comparison with the form of the beautiful which is within her, using this form as a standard by which to judge. But what agreement can anything corporeal have with what is incorporeal? For example, how can an architect judge a building placed before him as beautiful, by comparing it with the Idea which he has within himself? The only explanation can be that, on abstracting the stones, the exterior object is nothing but the interior form, no doubt divided within the extent of the matter, but still one, though manifested in the manifold? When the senses perceive in an object the form which combines, unites and dominates a substance which lacks shape, and therefore is of a contrary nature; and if they also perceive a shape which distinguishes itself from the other shapes by its elegance, then the soul, uniting these multiple elements, fuses them, comparing them to the indivisible form which she bears within herself, then she pronounces their agreement, kinship and harmony with that interior type. [Ennead I,6 (1) 3]

(12). a. Since the soul is not corporeal, its real nature must be ascertained. Shall we assert that she is something distinct from the body, but dependent thereon, as, for instance, a harmony? Pythagoras  , indeed, used this word in a technical sense; and after him the harmony of the body has been thought to be something similar to the harmony of a lyre. As tension produces in the lyre-strings an affection (or, manner of being, or state) that is called harmony, likewise, as contrary elements are mingled in our body, an individual mixture produces life and soul, which, therefore, is only an individual affection of this mixture. [Ennead IV,7 (2) 8]

As has already been said above this hypothesis is inadmissible for several reasons. To begin with, the soul is prior (to the body), and the harmony is posterior thereto. Then the soul dominates the body, governs it, and often even resists it, which would be impossible if the soul were only a harmony. The soul, indeed, is a “being,” which harmony is not. When the corporeal principles of which we are composed are mingled in just proportions, their temperament constitutes health (but not a “being,” such as the soul). Besides, every part of the body being mingled in a different manner should form (a different harmony, and consequently) a different soul, so that there would be several of them. The decisive argument, however, is that this soul (that constitutes a harmony) presupposes another soul which would produce this harmony, as a lyre needs a musician who would produce harmonic vibrations in the strings, because he possesses within himself the reason according to which he produces the harmony. The strings of the lyre do not vibrate of themselves, and the elements of our body cannot harmonize themselves. Nevertheless, under this hypothesis, animated and orderly “being” would have been made up out of inanimate and disordered entities; and these orderly “beings” would owe their order and existence to chance. That is as impossible for parts as for the whole. The soul, therefore, is no harmony. [Ennead IV,7 (2) 8]

Let us therefore consider the arts and their products. Unless as represented within human reason, we cannot refer to the intelligible world arts of imitation such as painting, sculpture, dancing, or acting, because they are born here below, take sense-objects as models, representing their forms, motions, and visible proportions. If, however, we possess a faculty which, by studying the beauties offered by the symmetry of animals, considers the general characteristics of this symmetry, it must form part of the intellectual power which, on high, contemplates universal symmetry. Music, however, which studies rhythm and harmony, is, so far as it studies what is intelligible in these things, the image of the music that deals with intelligible rhythm. [Ennead V,9 (5) 11]

All beings, both primary, as well as those who are so called on any pretext soever, are beings only because of their unity. What, indeed would they be without it? Deprived of their unity, they would cease to be what they are said to be. No army can exist unless it be one. So with a choric ballet or a flock. Neither a house nor a ship can exist without unity; by losing it they would cease to be what they are. So also with continuous quantities which would not exist without unity. On being divided by losing their unity, they simultaneously lose their nature. Consider farther the bodies of plants and animals, of which each is a unity. On losing their unity by being broken up into several parts, they simultaneously lose their nature. They are no more what they were, they have become new beings, which themselves exist only so long as they are one. What effects health in us, is that the parts of our bodies are co-ordinated in unity. Beauty is formed by the unity of our members. Virtue is our soul’s tendency to unity, and becoming one through the harmony of her faculties. [Ennead VI,9 (9) 1]

Aristotle  , who lived at a later period, says that the First Principle is separated from (sense-objects), and that it is intelligible. But when Aristotle says that He thinks himself, Aristotle degrades Him from the first rank. Aristotle also asserts the existence of other intelligible entities in a number equal to the celestial spheres, so that each one of them might have a principle of motion. About the intelligible entities, therefore, Aristotle advances a teaching different from that of Plato, and as he has no plausible reason for this change, he alleges necessity. A well-grounded objection might here be taken against him. It seems more reasonable to suppose that all the spheres co-ordinated in a single system should, all of them, stand in relation to the One and the First. About Aristotle’s views this question also might be raised: do the intelligible entities depend on the One and First, or are there several principles for the intelligible entities? If the intelligible entities depend on the One, they will no doubt be arranged symmetrically, as, in the sense-sphere, are the spheres, each of which contains another, and of which a single One, exterior to the others, contains them, and dominates them all. Thus, in this case, the first intelligible entity will contain all entities up there, and will be the intelligible world. Just as the spheres are not empty, as the first is full of stars, and as each of the others also is full of them, so above their motors will contain many entities, and everything will have a more real existence. On the other hand, if each of the intelligible entities is a principle, all will be contingent. How then will they unite their action, and will they, by agreement, contribute in producing a single effect, which is the harmony of heaven? Why should sense-objects, in heaven, equal in number their intelligible motors? Again, why are there several of these, since they are incorporeal, and since no matter separates them from each other? [Ennead V,1 (10) 9]

How will the body naturally detach itself from the soul? By the complete rupture of the bonds which keep the soul attached to the body, by the body’s impotence to fetter the soul, on account of the complete destruction of the harmony which conferred this power on it. [Ennead I,9 (16) 1]

Our argument from heat might however be questioned, inasmuch as the divinity really does possess virtue, though it be of a higher nature. This observation would be correct, if the virtue in which the soul participates were identical with the principle from which she derives it. But there is a complete opposition; for when we see a house, the sense-house is not identical with the intelligible House, though possessing resemblance thereto. Indeed, the sense-house participates in order and proportion, though neither order, proportion, nor symmetry could be attributed to the idea of the House. Likewise, we derived from the divinity order, proportion and harmony, which, here below, are conditions of virtue, without thereby implying that the divinity Himself need possess order, proportion, or harmony. Similarly, it is not necessary that He possess virtue, although we become assimilated to Him thereby. [Ennead I,2 (19) 1]

The musician allows himself to be easily moved by beauty, and admires it greatly; but he is not able by himself to achieve the intuition of the beautiful. He needs the stimulation of external impressions. Just as some timorous being is awakened by the least noise, the musician is sensitive to the beauty of the voice and of harmonies. He avoids all that seems contrary to the laws of harmony and of unity, and enjoys rhythm and melodies in instrumental and vocal music. After these purely sensual intonations, rhythm and tunes, he will surely in them come to distinguish form from matter, and to contemplate the beauty existing in their proportions and relations. He will have to be taught that what excites his admiration in these things, is their intelligible harmony, the beauty it contains, and, in short, beauty absolute, and not particular. He will have to be introduced to philosophy by arguments that will lead him to recognize truths that he ignored, though he possessed them instinctively. Such arguments will be specified elsewhere. [Ennead I,3 (20) 1]

While studying the nature (“being”) of the soul, we have shown (against the Stoics) that she is not a body; that, among incorporeal entities, she is not a “harmony” (against the Pythagoreans); we have also shown that she is not an “entelechy” (against Aristotle), because this term, as its very etymology implies, does not express a true idea, and reveals nothing about the soul’s (nature itself); last, we said that the soul has an intelligible nature, and is of divine condition; the “being” or nature of the soul we have also, it would seem, clearly enough set forth. Still, we have to go further. We have formerly established a distinction between intelligible and sense nature, assigning the soul to the intelligible world. Granting this, that the soul forms part of the intelligible world, we must, in another manner, study what is suitable to her nature. [Ennead IV,2 (21) 1]

What occurs in the soul when she contains a vice? We ask this because it is usual to say, “to snatch a vice from the soul;” “to introduce virtue into her,” “to adorn her,” “to replace ugliness by beauty in her.” Let us also premiss, following the opinions of the ancients, that virtue is a harmony, and wickedness the opposite. That is the best means to solve the problem at issue. Indeed, when the parts of the soul (the rational part, the irascible part, and the part of appetite), harmonize with each other, we shall have virtue; and, in the contrary case, vice. Still, in both cases, nothing foreign to the soul enters into her; each of her parts remain what they are, while contributing to harmony. On the other hand, when there is dissonance, they could not play the same parts as the personnel of a choric ballet, who dance and sing in harmony, though not all of them fill the same functions; though one sings while the remainder are silent; and though each sings his own part; for it does not suffice that they all sing in tune, they must each properly sing his own part. In the soul we therefore have harmony when each part fulfils its functions. Still each must have its own virtue before the existence of a harmony; or its vice, before there is disharmony. What then is the thing whose presence makes each part of the soul good or evil? Evidently the presence of virtue or vice. The mere statement that, for the rational part (of the soul) vice consists in ignorance, is no more than a simple negation, and predicates nothing positive about reason. [Ennead III,6 (26) 2]

The affective part of the soul, therefore, is not corporeal; it is a form indeed, but a form engaged in matter, such as the appetite, the power of growth, both nutritive and generative, a power which is the root and principle of appetite, and the affective part of the soul. Now a form cannot undergo an affection or a passion, but must remain what it is. It is the matter (of a body) which is capable of being affected by a “passion” (an affection), when this affection is produced by the presence of the power which is its principle. Indeed it is neither the power of growth that grows, nor the nutritive power that is fed; in general, the principle that produces a motion is not itself moved by the movement it produces; in case it were moved in any way, its movement and action would be of an entirely different nature. Now the nature of a form is an actualization, by its mere presence producing (something), just as if the harmony alone could cause the vibration of the strings of a lyre. Thus the affective part (of the soul, without itself being affected) is the cause of the affections, whether the movement proceed from it, that is, from sense-imagination, or whether they occur without (distinct) imagination. [Ennead III,6 (26) 4]

We might further consider whether, inasmuch as opinion originates in a higher principle (of the soul), this principle does not remain immovable because it is the form of harmony, while the cause of the movement plays the role of the musician, and the parts caused to vibrate by the affection, that of the strings; for it is not the harmony, but the string that experiences the affection; and even if the musician desired it, the string would not vibrate unless it were prescribed by the harmony. [Ennead III,6 (26) 4]

Human souls rush down here below because they have gazed at their images (in matter) as in the mirror of Bacchus. Nevertheless, they are not separated from their principle, Intelligence. Their intelligence does not descend along with them, so that even if by their feet they touch the earth, their head rises above the sky. They descend all the lower as the body, over which their intermediary part is to watch, has more need of care. But their father Jupiter, pitying their troubles, made their bonds mortal. At certain intervals, he grants them rest, delivering them from the body, so that they may return to inhabit the region where the universal Soul ever dwells, without inclining towards things here below. Indeed what the universe at present possesses suffices it both now and in the future, since its duration is regulated by eternal and immutable reasons, and because, when one period is finished, it again begins to run through another where all the lives are determined in accordance with the ideas. In that way all things here below are subjected to intelligible things, and similarly all is subordinated to a single reason, either in the descent or in the ascension of souls, or in their activities in general. This is proved by the agreement between the universal order and the movements of the souls which by descending here below, conform to this order without depending on it; and perfectly harmonize with the circular movement of heaven. Thus the actions, fortunes and destinies ever are prefigured in the figures formed by the stars. That is the symphony whose sound is so melodious that the ancients expressed it symbolically by musical harmony. Now this could not be the case unless all the actions and experiences of the universe were (well) regulated by reasons which determine its periods, the ranks of souls, their existences, the careers that they accomplish in the intelligible world, or in heaven, or on the earth. The universal Intelligence ever remains above the heaven, and dwelling there entirely, without ever issuing from itself; it radiates into the sense-world by the intermediation of the Soul which, placed beside it, receives the impression of the idea, and transmits it to inferior things, now immutably, and then changeably, but nevertheless in a regulated manner. [Ennead IV,3 (27) 12]

Since, for the body, being animated amounts to being penetrated by the light shed by the soul, every part of the body participates therein in some particular manner. Each organ, according to its fitness, receives the power suitable to the function it fulfils. Thus we may say that the power of sight resides in the eyes; that of hearing in the ears; that of taste in the tongue; that of smell in the nose; that of touch in the whole body, since, for the latter sense, the whole body is the organ of the soul. Now as the instruments for touch are the first nerves, which also possess the power of moving the organism, as they are the seat of this power; as, besides, the nerves originate in the brain, in the brain has been localized the principle of sensation and appetite — in short, the principle of the whole organism; no doubt because it was thought that the power which uses the organs is present in that part of the body where are the origins of these organs. It would have been better to say that it is the action of the power that makes use of the organs that originates in the brain; for that part of the body from which starts the movement impressed on the organ had to serve somewhat as a foundation for the power of the workman, a power whose nature is in harmony with that of the organ (it sets in motion); or rather, this part of the body does not serve as foundation for this power, for this power is everywhere, but the principle of the action is in that part of the body in which is the very principle of that organ. [Ennead IV,3 (27) 23]

Whither will the soul pass when she shall have left the body? She will not go where there is nothing suitable to receive her. She could not pass into what is not naturally disposed to receive her, unless there be something that would attract a soul that had lost her prudence. In this case, the soul remains in whatever is capable of receiving her, and follows it whither that (receptive matter) can exist and beget. Now as there are different places, it is necessary that the difference (of the dwellings in which the souls come to dwell) should be derived from the disposition of each soul, and of justice which reigns above beings. No one indeed could escape the punishment which unjust actions deserve. The divine law is inevitable, and possesses the power of carrying out the judgments (according to its decrees). The man who is destined to undergo a punishment is, in spite of himself, dragged towards that punishment, and is driven around by a movement that never stops. Then, as if wearied of struggling against things to which he desired to offer resistance, he betakes himself to the place that is suitable to him, and thus by a voluntary movement undergoes involuntary suffering. The law prescribes the greatness and duration of the punishment. Later, as a result of the harmony that directs everything in the universe, the end of the punishment endured by the soul coincides with the soul’s receiving strength to leave those places. [Ennead IV,3 (27) 24]

Besides, the stars enjoy a blissful life because they contemplate the real life in their own souls; because they all aspire to the One, and, radiating into the entire heavens, like cords that vibrate in unison, they produce a kind of symphony by their natural harmony. Last, the entire heavens revolve; so also do their parts, which, in spite of the diversity of their motions, and of their positions, all gravitate towards a same centre. Now all these facts support the theory we have advanced, since they show that the life of the universe is one system, and is uniform. [Ennead IV,4 (28) 8]

The stars know our desires through the agreement and sympathy established between them and us by the harmony reigning in the universe. Our desires are granted by the same method. Likewise, magic is founded on the harmony of the universe; it acts by means of the forces which are interconnected by sympathy. If so, why should we not attribute to the earth the faculty of sensation? Granting this, what sort of sensations would we attribute to it? To begin with, why should we not attribute to it touch, whether by one part feeling the condition of another, and by the transmission of the sensation to the governing power, or by the whole earth feeling the fire, and other similar things; for if the terrestrial element is inert, it certainly is not insensible. The earth will therefore feel the great things, and not those of minor importance. Why should it feel? Surely if the earth have a soul, she will not ignore the strongest motions therein. The earth must also be supposed to feel, in order to dispose all that depends on her for the benefit of humanity. All these things she will suitably dispose by the laws of harmony. She can hear and grant the prayers addressed to her, but in a manner other than we ourselves would do. Besides, she might exercise other senses in her relations, either with herself, or with foreign things; as, for example, to have the sensations of taste and smell perceived by other beings. Perhaps even she has need to perceive the odors of the liquids to fulfil her providential functions in respect to animals, and to take care of her own body. [Ennead IV,4 (28) 26]

Let us now recall what has already been established. The universe is a single living being by virtue of its unity being sympathetic with itself. The course of its life is regulated by reason; it is entirely in agreement with itself; it has nothing fortuitous, it offers a single order, and a single harmony. Besides, all the (star) figures are each conformed to a reason and to a determinate number. The parts of the universal living beings which constitute this kind of a dance — we mean the figures produced in it, of the parts figured therein, as well as the things derived therefrom — are the very actualization of the universe. Thus the universe lives in the manner we have determined, and its powers contribute to this state according to the nature they have received from the reason that has produced them. The figures are, in some way, the reasons of the universal Living being, the intervals or contrasts (of the parts) of the Living being, the attitudes they take according to the laws of rhythm, and according to the reason of the universe. The beings which by their relative distances produce these figures are the divers members of this living being. The different powers of this living being act without deliberation, as its members, because deliberation is a process foreign to the nature of themselves or to this living being. Aspiration to a single aim is the characteristic of the single living being; but it includes manifold powers. All these different wills aspire to the same end as the single will of the organism, for each part desires some one of the different objects that it contains. Each wishes to possess something of the other’s possessions, and to obtain what it lacks; each experiences a feeling of anger against another, when it is excited against that other; each increases at the expense of another, and begets another. The universe produces all these actions in its parts, but at the same time it seeks the Good, or rather, it contemplates it. It is always the Good that is sought by the right will, which is above passions, and thus accords with the will of the universe. Similarly, servants ascribe many of their actions to the orders received from their master; but the desire of the Good carries them where their own master is carried. Consequently, the sun and the other stars exert what influence they do exert on things here below through contemplation of the intelligible world. [Ennead IV,4 (28) 35]

Things which appear as a figure themselves possess a characteristic influence, which changes according to the people with which they are brought in contact. Examples of this may be seen daily. Why do certain figures or appearances inspire us with terror, although they have never done us any harm, while others do not produce the same effect on us? Why are some people frightened by certain figures or appearances, while others are frightened by different ones? Because the former’s constitution specially acts on the former people, and the latter on the latter; they could only produce effects in harmony with their nature. One object attracts attention by a particular appearance, and would yet attract attention by a different constitution. If it was its beauty that exerted the power of arousing emotion, why then would this beautiful object move one man, while the other object would move another, if there be no potency in the difference of figure or appearance? It would be unreasonable to admit that colors have a characteristic influence and action, yet deny the same power to figures or appearances. It would, besides, be absurd, to admit the existence of something, but to refuse it all potency. Every being, because of his mere existence, must “act” or “suffer.” Some indeed “act” exclusively, while others both “act” and “suffer.” Substances contain influences independent of their figure or appearance. Terrestrial beings also possess many forces which are derived neither from heat nor cold. The reason is that these beings are endowed with different qualities, that they receive their forms from (“seminal) reasons,” and participate in the powers of nature; such are the peculiar virtues of natural stones, and the surprising effects produced by plants. [Ennead IV,4 (28) 35]

Things which arise from the universe without the incitation of somebody are generally caused by the vegetative life of the universe. As to the things whose production is due to somebody, either by simple wishes, or by cunning enchantments, they should be ascribed not to some star, but to the very nature of that which is produced. 1. Of course, the necessaries of life, or what serves some other use, should be attributed to the goodness of the stars; it is a gift made by a stronger part to a weaker one. Any harmful effect on the generation of animals exercised by the stars must depend on their substance’s inability to receive what has been given them; for the effect is not produced absolutely, but relatively to some subject or condition, for that which “suffers” or is to “suffer” must have a determinate nature. 2. Mixtures also exert a great influence, because each being furnishes something useful to life. Moreover, something good might happen to a person without the assistance of beings which by nature would seem useful. 3. The co-ordination of the universe does not always give to each person what he desires. 4. Besides, we ourselves add much to what has been given to us. 5. All things are not any the less embraced in a same unity; they form an admirable harmony; besides, they are derived from each other, though originating from contraries; for indeed all things are parts of a single animal. If any one of these begotten things is imperfect because it is not completely formed, the fact is that matter not being entirely subdued, the begotten thing degenerates and falls into deformity. Thus some things are produced by the stars, others are derived from the nature of substance, while others are added by the beings themselves. [Ennead IV,4 (28) 38]

Since all things are always co-ordinated in the universe, and since all trend to one single and identical aim, it is not surprising that all (events) are indicated by (astrological) signs. “Virtue has no master,” as Plato said; “she attaches herself to all who honor her, and abandons those who neglect her; God is innocent.” Nevertheless, her works are bound up with the universal order; for all that is here below depends on a divine and superior principle, and even the universe participates therein. Thus all that happens in the universe is caused not only by the (“seminal) reasons,” but by reasons of a higher order, far superior to those (that is, the ideas). Indeed, the seminal reasons contain the reasons of nothing produced outside of seminal reasons, neither of what is derived from matter, nor from the actions of begotten things exercised on each other. The Reason of the universe resembles a legislator who should establish order in a city. The latter, knowing the probable actions of the citizens, and what motives they would probably obey, regulates his institutions thereupon, intimately connects his laws with the conduct of the individuals subject to them, establishes rewards and punishments for their deeds, so that automatically all things conspire in mutual harmony by an inerrant current. Each therefore is indicated by (astrological) signs, without this indication being an essential purpose of nature; it is only the result of their concatenation. As all these things form but a single one, each of them is known by another, the cause by the effect, the consequent by the antecedent, the compound by its elements. [Ennead IV,4 (28) 39]

Neither the sun, nor any other star hears the prayers addressed to it. If they are granted, it is only by the sympathy felt by each part of the universe for every other; just as all parts of a cord are caused to vibrate by excitation of any one part; or, just as causing one string of a lyre to vibrate would cause all the others to vibrate in unison, because they all belong to the same system of harmony. If sympathy can go as far as making one lyre respond to the harmonies of another, so much the more must this sympathy be the law of the universe, where reigns one single harmony, although its register contains contraries, as well as similar and analogous parts. The things which harm men, like anger, which, together with the bile, relate to the liver, were not created for the purpose of harming men. It is as if a person, in the act of taking fire from a hearth accidentally wounded another. This person is doubtless the author of the wound because he transferred the fire from one place to another; but the wound occurred only because the fire could not be contained by the being to whom it had been transmitted. [Ennead IV,4 (28) 41]

How could it ever be considered pious to claim that divine Providence does not extend to sense-objects, or at least interests itself only in some of them (the spiritual men, not the psychical)? Such an assertion must surely be illogical. The (Gnostics) claim that divine Providence interests itself only in them. Was this the case while they were living on high, or only since they live here below? In the first case, why did they descend onto this earth? In the second, why do they remain here below? Besides, why should the Divinity not be present here below also? Otherwise how could He know that the (Gnostics), who are here below, have not forgotten Him, and have not become perverse? If He know those that have not become perverse, He must also know those who have become perverse, to distinguish the former from the latter. He must therefore be present to all men, and to the entire world, in some manner or other. Thus the world will participate in the Divinity. If the Divinity deprived the world of His presence, He would deprive you also thereof, and you could not say anything of Him or of the beings below Him. The world certainly derives its existence from Him whether the divinity protect you by His providence or His help, and whatever be the name by which you refer to Him. The world never was deprived of the Divinity, and never will be. The world has a better right than any individuals to the attentions of Providence, and to participation in divine perfections. This is particularly true in respect to the universal Soul, as is proved by the existence and wise arrangement of the world. Which of these so proud individuals is as well arranged, and as wise as the universe, and could even enter into such a comparison without ridicule or absurdity? Indeed, unless made merely in the course of a discussion, such a comparison is really an impiety. To doubt such truths is really the characteristic of a blind and senseless man, without experience or reason, and who is so far removed from knowledge of the intelligible world that he does not even know the sense-world? Could any musician who had once grasped the intelligible harmonies hear that of sense-sounds without profound emotion? What skilful geometrician or arithmetician will fail to enjoy symmetry, order and proportion, in the objects that meet his view? Though their eyes behold the same objects as common people, experts see in them different things; when, for instance, with practiced glance, they examine some picture. When recognizing in sense-objects an image of intelligible (essence), they are disturbed and reminded of genuine beauty: that is the origin of love. One rises to the intelligible by seeing a shining image of beauty glowing in a human face. Heavy and senseless must be that mind which could contemplate all the visible beauties, this harmony, and this imposing arrangement, this grand panoramic view furnished by the stars in spite of their distance, without being stirred to enthusiasm, and admiration of their splendor and magnificence. He who can fail to experience such feelings must have failed to observe sense-objects, or know even less the intelligible world. [Ennead II,9 (33) 16]

We must further observe that it is not the same beauty that is seen in the parts and in the whole, in individuals and in the universe; that there are beauties great enough in sense-objects and in individuals, for instance, in the guardians, to lead us to admire their creator, and to prove to us that they indeed are works of his. In this way we may attain a conception of the unspeakable beauty of the universal Soul, if we do not attach ourselves to sense-objects, and if, without scorning them, we know how to rise to intelligible entities. If the interior of a sense-being be beautiful, we shall judge that it is in harmony with its exterior beauty. If it be ugly we will consider that it is inferior to its principle. But it is impossible for a being really to be beautiful in its exterior while ugly within; for the exterior is beautiful only in so far as it is dominated by the interior. Those who are called beautiful, but who are ugly within, are externally beautiful only deceptively. In contradiction to those who claim that there are men who possess a beautiful body and an ugly soul, I insist that such never existed, and that it was a mistake to consider them beautiful. If such men were ever seen, their interior ugliness was accidental, and also their soul was, by nature, beautiful; for we often meet here below obstacles which hinder us from reaching our goal. But the universe cannot by any obstacle be hindered from possessing interior beauty in the same way that it possesses exterior beauty. The beings to whom nature has not, from the beginning, given perfection, may indeed not attain their goal, and consequently may become perverted; but the universe never was a child, nor imperfect; it did not develop, and received no physical increase. Such a physical increase would have been impossible inasmuch as it already possessed everything. Nor could we admit that its Soul had ever, in the course of time, gained any increase. But even if this were granted to the (Gnostics), this could not constitute any evil. [Ennead II,9 (33) 17]

As unity is seen in some one (being), and then in some other, if the second unity possess hypostatic existence also, then the supreme Unity (of the first Essence) will not alone possess hypostatic existence, and there will be thus a multitude of unities (as there is a multitude of beings). If the hypostatic existence of the first Unity be alone acknowledged, this will exist either in the Essence in itself, or in the One in itself. If it exist in the Essence in itself, the other unities (which exist in the other beings) will then be such merely by figure of speech, and will no longer be subordinated to the primary unity; or number will be composed of dissimilar unities, and the unities will differ from each other in so far as they are unities. If the primary unity exist already in the Unity in itself, what need would that Unity in itself have of that unity to be one? If all that be impossible, we shall have to recognize the existence of the One which is purely and simply one, which, by its “being” is entirely independent of all the other beings, which is named the chief Unity, and is conceived of as such. If unity exist on high (in the intelligible world) without any object that may be called one, why might not another One (the one of the first Being) subsist on high also? Why would not all the (beings), each being a separate unity, not constitute a multitude of unities, which might be the “multiple unity”? As the nature (of the first Being) begets, or rather, as it has begotten (from all eternity); or at least, as it has not limited itself to one of the things it has begotten, thus rendering the unity (of the first Being) somewhat continuous; if it circumscribe (what it produces) and promptly ceases in its procession, it begets small numbers; if it advance further, moving alone not in foreign matters, but in itself, it begets large numbers. It thus harmonizes every plurality and every being with every number, knowing well that, if each of the (beings) were not in harmony with some number, either they would not exist, or they would bear neither proportion, measure, nor reason. [Ennead VI,6 (34) 11]

In what sense does the number which is within us (before we enumerate) have a mode (of existence) other (than the one we produce in enumeration)? Because it is the number constitutive of our being, which, as Plato says, participates in number and harmony, and is a number and harmony; for the soul is said to be neither a body nor an extension; she therefore is a number, since she is a being. The number of the body is a being of the same nature as the body; the number of the soul consists in the beings which are incorporeal like souls. Then, for the intelligible entities, if the animal itself be plurality, if it be a triad, the triad that exists in the animal is essential. As to the triad which subsists, not in the animal, but in essence, it is the principle of being. If you enumerate the animal and the beautiful, each of these two in itself is a unity; but (in enumerating them), you beget number in yourself, and you conceive a certain quantity, the pair. If (like the Pythagoreans) you say that virtue is a group of four, or tetrad, it is one so far as its parts (justice, prudence, courage, and temperance) contribute to the formation of a unity; you may add that this group of four, or tetrad, is a unity, so far as it is a kind of substrate; as to you, you connect this tetrad with the one that is inside of you. [Ennead VI,6 (34) 16]

What is the relation of the sense-power within the superior Soul (or, in the rational soul)? Intelligible sensation perceives (intelligible) objects that, speaking strictly, are not sensible, and corresponds to the (intelligible) manner in which they are perceivable. Thus (by this intelligible sense-power) the Soul perceives the supersensual harmony and also the sensual, but in a manner such as the sense-man perceives it, relating it so far as possible to the superior harmony, just as he relates the earthly fire to the intelligible Fire, which is above, and which the superior Soul felt in a manner suitable to the nature of this fire. If the bodies which are here below were up there also, the superior Soul would feel them and perceive them. The man who exists on high is a Soul disposed in some particular manner, capable of perceiving these objects; hence the man of the last degree (the sense-man) being the image of the intelligible Man, has reasons (faculties) which are also images (faculties possessed by the superior Man). The man who exists in the divine Intelligence constitutes the Man superior to all men. He illuminates the second (the reasonable man), who in his turn illuminates the third (the sense-man). The man of this last degree somewhat possesses the two others; he is not produced by them, he is rather united to them. The man who constitutes us actualizes himself as the man of the last degree. The third receives something of the second; and the second is the actualization of the first. Each man’s nature depends on the “man” according to whom he acts (the man is intellectual, reasonable, or sensual according as he exercises intelligence, discursive reason, or sensibility). Each one of us possesses the three men in one sense (potentially); and does not possess them in another (in actualization; that is, he does not simultaneously exercise intellect, reason, or sense). [Ennead VI,7 (38) 6]

We therefore repeat that since we admit that our universe is modeled on the intelligible World, we should so much the more recognize that the latter is the universal living Organism, which constitutes all things because it consists of perfect essence. Consequently in the intelligible world, the heavens also are an animated being, not even lacking what here below are called the stars; indeed the latter are what constitutes the heavens’ essence. Neither is the Earth on high something dead; for it is alive, containing all the Animals that walk on the ground, and that are named terrestrial, as well as Vegetation whose foundation is life. On high exist also the Sea and the Water in universal condition, in permanent fluidity and animation, containing all the Animals that dwell in the water. Air also forms part of the intelligible world, with the Animals that inhabit the air, and which on high possess a nature in harmony with it. How indeed could the things contained in a living being not also themselves be living beings? Consequently they are also such here below. Why indeed should not all the animals necessarily exist in the intelligible World? The nature of the great parts of this world indeed necessarily determines the nature of the animals that these parts contain. Thus from the “having” and “being” (existence and nature) of the intelligible world is derived that of all the beings contained therein. These things imply each other. To ask the reason for the existence of the Animals contained in the intelligible world, is to ask why exists this very world itself, or the universal living Organism, or, what amounts to the same thing, why exist the universal Life, the universal Soul, in which are found no fault, no imperfection, and from which everywhere overflows the fulness of life. [Ennead VI,7 (38) 12]

All these things derive from one and the same source; it is neither a breath nor a single heat; but rather a single quality, which contains and preserves within itself all the qualities, the sweetness of the most fragrant perfumes, the flavor of the wine, and of the finest tasty juices, the gleam of the most flashing colors, the softness of the objects which flatter touch with the greatest delicacy, the rhythm and harmony of all the kinds of sounds which can charm the hearing. [Ennead VI,7 (38) 12]

Let us also remember that each of the beings which exist genuinely, as we have said, and which have received their form of hypostatic existence from the Good, likewise owe it to Him that they are individual, as are the similarly situated sense-beings. By such individual beings is here meant having in one’s own being the cause of his hypostatic existence. Consequently, He who then contemplates things can give an account of each of their details, to give the cause of the individuality of eyes or feet, to show that the cause of the generation of each part is found in its relations with the other parts, and that they have all been made for each other. Why are the feet of a particular length? Because some other organ is “such”; for instance, the face being such, the feet themselves must be such. In one word, the universal harmony is the cause on account of which all things were made for each other. Why is the individual such a thing? Because of the Man-essence. Therefore the essence and the cause coincide. They issued from the same source, from the Principle which, without having need of reasoning, produced together the essence and the cause. Thus the source of the essence and the cause produces them both simultaneously. Such then are begotten things, such is their principle, but in a much superior and truer manner; for in respect of excellence, it possesses an immense superiority over them. Now since it is not fortuitously, neither by chance, nor contingently, that the things which bear their cause in themselves, are what they are; since, on the other hand, (the Divinity) possesses all the entities of which He is the principle, evidently, being the Father of reason, of cause, and of causal being — all of them entities entirely free from contingence — he is the Principle and type of all things that are not contingent, the Principle which is really and in the highest degree independent of chance, of fortune, and of contingency; He is the cause of Himself, He is He by virtue of Himself; for He is Self in a primary and transcendent manner. [Ennead VI,8 (39) 14]

Apart from the exigencies of our argument, it may be interesting to consider whether there be any wastage off from heaven, so as to create a need of being (replenished or) fed, so to speak; or whether all its contents, being once for all established, subsist there naturally, without allowing any of their substance to escape. In the latter case we would be driven further to inquire whether the heaven be composed of fire exclusively or principally; and whether, while dominating the other elements, the fire engages them in its course. Were we to associate (with fire) the Soul, which is the most powerful of all causes, so as to unite her with elements so pure and excellent (just as, in other animals, the soul chooses the best parts of the body as dwelling-place), we would have produced a solid argument for the immortality of the heaven. Aristotle indeed says that the flame surges, and that the fire devours everything with an insatiable avidity; but he was evidently speaking only of the terrestrial fire, for the celestial fire is calm, immovable, and in harmony with the nature of the stars. [Ennead II,1 (40) 4]

Since then it is in the sphere of essence that movement appears, and since movement manifests its perfection far rather than it divides its being; and since essence, in order to carry out the nature here assigned to it, must always persevere in movement, it would be still more absurd to deny it stability, than to refuse it movement. The notion and the conception of stability are still more in harmony with the nature of essence than are those of movement; for it is in essence that may be found what is called “remaining in the same state,” “existing in the same manner,” and “being uniform.” Let us therefore assert that stability is a genus different from movement, of which it seems to be the opposite. [Ennead VI,2 (43) 7]

The reason that intelligence remains hidden is just because it is not felt; only by the means of this feeling can this activity be felt; but why should intelligence cease to act (merely because it was not felt)? On the other hand, why could the soul not have turned her activity towards intelligence before having felt or perceived it? Since (for intelligence) thinking and existence are identical, perception must have been preceded by some actualization. It seems impossible for perception to arise except when thought reflects upon itself, and when the principle whose activity constitutes the life of the soul, so to speak, turns backwards, and reflects, as the image of an object placed before a brilliant polished mirror reflects itself therein. Likewise, if the mirror be placed opposite the object, there is no more image; and if the mirror be withdrawn or badly adjusted, there is no more image, though the luminous object continue to act. Likewise, when that faculty of the soul which represents to us the images of discursive reason and of intelligence is in a suitable condition of calm, we get an intuition — that is, a somewhat sensual perception thereof — with the prior knowledge of the activity of the intelligence, and of discursive reason. When, however, this image is troubled by an agitation in the mutual harmony of the organs, the discursive reason, and the intelligence continue to act without any image, and the thought does not reflect in the imagination. Therefore we shall have to insist that thought is accompanied by an image without, nevertheless, being one itself. While we are awake, it often happens to us to perform praiseworthy things, to meditate and to act, without being conscious of these operations at the moment that we produce them. When for instance we read something, we are not necessarily self-conscious that we are reading, especially if our attention be fully centered on what we read. Neither is a brave man who is performing a courageous deed, self-conscious of his bravery. There are many other such cases. It would therefore seem that the consciousness of any deed weakens its energy, and that when the action is alone (without that consciousness) it is in a purer, livelier and more vital condition. When virtuous men are in that condition (of absence of self-consciousness), their life is more intense because it concentrates in itself instead of mingling with feeling. [Ennead I,4 (46) 10]

We would acknowledge the existence of a particular Providence, such as we mentioned above, if we thought that the world had had a beginning of existence, and had not existed since all eternity. By this particular Providence we mean a recognition, in the divinity, of a kind of prevision and reasoning (similar to the reasoning and prevision of the artist who, before carrying out a work, deliberates on each of the parts that compose it). We would suppose that this prevision and reasoning were necessary to determine how the universe could have been made, and on what conditions it should have been the best possible. But as we hold that the world’s existence had no beginning, and that it has existed since all time, we can, in harmony with reason and our own views, affirm that universal Providence consists in this that the universe is conformed to Intelligence, and that Intelligence is prior to the universe, not indeed in time — for the existence of the Intelligence did not temporarily precede that of the universe — but (in the order of things), because, by its nature, Intelligence precedes the world that proceeds from it, of which it is the cause, type and model, and cause of unchanged perpetual persistence. [Ennead III,2 (47) 1]

This is how Intelligence continues to make the world subsist. Pure Intelligence and Being in itself constitute the genuine (intelligible) World that is prior to everything, which has no extension, which is weakened by no division, which has no imperfection, even in its parts, for none of its parts are separated from its totality. This world is the universal Life and Intelligence. Its unity is both living and intelligent. In it each part reproduces the whole, its totality consists of a perfect harmony, because nothing within it is separate, independent, or isolated from anything else. Consequently, even if there were mutual opposition, there would be no struggle. Being everywhere one and perfect, the intelligible World is permanent and immutable, for it contains no internal reaction of one opposite on another. How could such a reaction take place in this world, since nothing is lacking in it? Why should Reason produce another Reason within it, and Intelligence produce another Intelligence merely because it was capable of doing so? If so, it would not, before having produced, have been in a perfect condition; it would produce and enter in motion because it contained something inferior. But blissful beings are satisfied to remain within themselves, persisting within their essence. A multiple action compromises him who acts by forcing him to issue from himself. The intelligible World is so blissful that even while doing nothing it accomplishes great things, and while remaining within itself it produces important operations. [Ennead III,2 (47) 1]

The sense-world draws its existence from that intelligible World. The sense-world, however, is not really unitary; it is indeed multiple, and divided into a plurality of parts which are separated from each other, and are mutually foreign. Not love reigns there, but hate, produced by the separation of things which their state of imperfection renders mutually inimical. None of its parts suffices to itself. Preserved by something else, it is none the less an enemy of the preserving Power. The sense-world has been created, not because the divinity reflected on the necessity of creating, but because (in the nature of things) it was unavoidable that there be a nature inferior to the intelligible World, which, being perfect, could not have been the last degree of existence. It occupied the first rank, it had great power, that was universal and capable of creating without deliberation. If it had had to deliberate, it would not, by itself, have expressed the power of creation. It would not have possessed it essentially. It would have resembled an artisan, who, himself, does not have the power of creating, but who acquires it by learning how to work. By giving something of itself to matter, Intelligence produced everything without issuing from its rest or quietness. That which it gives is Reason, because reason is the emanation of Intelligence, an emanation that is as durable as the very existence of Intelligence. In a seminal reason all the parts exist in an united condition, without any of them struggling with another, without disagreement or hindrance. This Reason then causes something of itself to pass into the corporeal mass, where the parts are separated from each other, and hinder each other, and destroy each other. Likewise, from this unitary Intelligence, and from the Reason that proceeds thence, issues this universe whose parts are separate and distinct from each other, some of the parts being friendly and allied, while some are separate and inimical. They, therefore, destroy each other, either voluntarily or involuntarily, and through this destruction their generation is mutually operated. In such a way did the divinity arrange their actions and experiences that all concur in the formation of a single harmony, in which each utters its individual note because, in the whole, the Reason that dominates them produces order and harmony. The sense-world does not enjoy the perfection of Intelligence and Reason: it only participates therein. Consequently, the sense-world needed harmony, because it was formed by the concurrence of Intelligence and necessity. Necessity drives the sense-world to evil, and to what is irrational, because necessity itself is irrational; but Intelligence dominates necessity. The intelligible World is pure reason; none other could be such. The world, which is born of it, had to be inferior to it, and be neither pure reason, nor mere matter; for order would have been impossible in unmingled matter. The sense-world, therefore, is a mixture of matter and Reason; those are the elements of which it is composed. The principle from which this mixture proceeds, and which presides over the mixture, is the Soul. Neither must we imagine that this presiding over the mixture constitutes an effort for the Soul; for she easily administers the universe, by her presence. [Ennead III,2 (47) 2]

For not being beautiful this world should not be blamed; neither for not being the best of corporeal worlds; nor should the Cause, from which it derives its existence, be accused. To begin with, this world exists necessarily. It is not the work of a reflecting determination. It exists because a superior Being naturally begets it in His own likeness. Even if its creation were the result of reflective determination, it could not shame its author; for the divinity made the universe beautiful, complete and harmonious. Between the greater and lesser parts He introduced a fortunate accord. A person who would blame the totality of the world from consideration of its parts is therefore unjust. He should examine the parts in their relation to the totality, and see whether they be in accord and in harmony with it. Then the study of the whole should continue down to that of the least details. Otherwise criticism does not apply to the world as a whole, but only to some of its parts. For instance, we well know how admirable, as a whole, is man; yet we grant that there would be justification for criticism of a separate hair, or toe, or some of the vilest animals, or Thersites, as a specimen of humanity. [Ennead III,2 (47) 3]

Since the work under consideration is the entire world, we would, were our intelligence attentively to listen to its voice, hear it exclaim as follows: “It is a divinity who has made Me, and from the divinity’s hands I issued complete, including all animated beings, entire and self-sufficient, standing in need of nothing, since everything is contained within Me; plants, animals, the whole of Nature, the multitude of the divinities, the troupe of guardians, excellent souls, and the men who are happy because of virtue. This refers not only to the earth, which is rich in plants and animals of all kinds; the power of the Soul extends also to the sea. Nor are the air and entire heaven inanimate. They are the seat of all the excellent Souls, which communicate life to the stars, and which preside over the circular revolution of the heaven, a revolution that is eternal and full of harmony, which imitates the movement of Intelligence by the eternal and regular movement of the stars around one and the same centre, because heaven has no need to seek anything outside of itself. All the beings I contain aspire to the Good; all achieve Him, each according to its potentiality. Indeed, from the Good depends the entire heaven, my whole Soul, the divinities that inhabit my various parts, all the animals, all the plants, and all my apparently inanimate beings. In this aggregation of beings some seem to participate only in existence, others in life, others in sensation, others in intelligence, while still others seem to participate in all the powers of life at one time; for we must not expect equal faculties for unequal things, as for instance sight for the fingers, as it is suitable to the eye; while the finger needs something else; it needs its own form, and has to fulfil its function.” [Ennead III,2 (47) 3]

There is a further consideration that should not be overlooked, namely: that if you desire to discover the exercise of the distributive Justice of the divinity, it is not sufficient to examine only the present; the past and future must also be considered. Those who, in a former life, were slave-owners, if they abused their power, will be enslaved; and this change would be useful to them. It impoverishes those who have badly used their wealth; for poverty is of service even to virtuous people. Likewise, those who kill will in their turn be killed; he who commits homicide acts unjustly, but he who is its victim suffers justly. Thus arises a harmony between the disposition of the man who is maltreated, and the disposition of him who maltreats him as he deserved. It is not by chance that a man becomes a slave, is made prisoner, or is dishonored. He (must himself) have committed the violence which he in turn undergoes. He who kills his mother will be killed by his son; he who has violated a woman will in turn become a woman in order to become the victim of a rape. Hence, the divine Word called Adrastea. The orderly system here mentioned really is “unescapeable,” truly a justice and an admirable wisdom. From the things that we see in the universe we must conclude that the order which reigns in it is eternal, that it penetrates everywhere, even in the smallest thing; and that it reveals an admirable art not only in the divine things, but also in those that might be supposed to be beneath the notice of Providence, on account of their minuteness. Consequently, there is an admirable variety of art in the vilest animal. It extends even into plants, whose fruits and leaves are so distinguished by the beauty of form, whose flowers bloom with so much grace, which grow so easily, and which offer so much variety. These things were not produced once for all; they are continually produced with variety, because the stars in their courses do not always exert the same influence on things here below. What is transformed is not transformed and metamorphosed by chance, but according to the laws of beauty, and the rules of suitability observed by divine powers. Every divine Power acts according to its nature, that is, in conformity with its essence. Now its essence is to develop justice and beauty in its actualizations; for if justice and beauty did not exist here, they could not exist elsewhere. [Ennead III,2 (47) 13]

As reason proceeds from Intelligence and Life, which possesses both fulness and unity, Reason does not possess the unity and fulness of Intelligence and Life. Consequently, Reason does not communicate the totality and universality of its essence to the beings to which it imparts itself. It, therefore, opposes its parts to each other, and creates them defective; whereby, Reason constitutes and begets war and struggle. Thus Reason is the universal unity, because it could not be the absolute unity. Though reason imply struggle, because it consists of parts, it also implies unity and harmony. It resembles the reason of a drama, whose unity contains many diversities. In a drama, however, the harmony of the whole results from its component contraries being co-ordinated in the unity of action, while, in universal Reason, it is from unity that the struggle of contraries arises. That is why we may well compare universal Reason to the harmony formed by contrary sounds, and to examine why the reasons of the beings also contain contraries. In a concert, these reasons produce low and high sounds, and, by virtue of the harmony, that constitutes their essence, they make these divers sounds contribute to unity, that is, to Harmony itself, the supreme Reason of which they are only parts. In the same way we must consider other oppositions in the universe, such as black and white, heat and cold, winged or walking animals, and reasonable and irrational beings. All these things are parts of the single universal Organism. Now if the parts of the universal Organism were often in mutual disagreement, the universal Organism, nevertheless, remains in perfect accord with itself because it is universal, and it is universal by the Reason that inheres in it. The unity of this Reason must therefore be composed of opposite reasons, because their very opposition somehow constitutes its essence. If the Reason (of the world) were not multiple, it would no longer be universal, and would not even exist any longer. Since it exists, Reason must, therefore, contain within itself some difference; and the greatest difference is opposition. Now if Reason contain a difference, and produce different things, the difference that exists in these things is greater than that which exists in Reason. Now difference carried to the highest degree is opposition. Therefore, to be perfect, Reason must from its very essence produce things not only different, but even opposed. [Ennead III,2 (47) 16]

Indeed, the fate of a soul conforms to her character, and, by going through with her part properly, the soul fulfils her part in the drama managed by universal Reason. The soul sings her part, that is, she does that which is in her nature to do. If her voice and features be beautiful, by themselves, they lend charm to the poem, as would be natural. Otherwise they introduce a displeasing element, but which does not alter the nature of the work. The author of the drama reprimands the bad actor as the latter may deserve it, and thus fulfils the part of a good judge. He increases the dignity of the good actor, and, if possible, invites him to play beautiful pieces, while he relegates the bad actor to inferior pieces. Likewise, the soul which takes part in the drama of which the world is the theatre, and which has undertaken a part in it, brings with her a disposition to play well or badly. At her arrival she is classed with the other actors, and after having been allotted to all the various gifts of fortune without any regard for her personality or activities, she is later punished or rewarded. Such actors have something beyond usual actors; they appear on a greater scene; the creator of the universe gives them some of his power, and grants them the freedom to choose between a great number of places. The punishments and rewards are so determined that the souls themselves run to meet them, because each soul occupies a place in conformity with her character, and is thus in harmony with the Reason of the universe. [Ennead III,2 (47) 17]

Every individual, therefore, occupies, according to justice, the place he deserves, just as each string of the lyre is fixed to the place assigned to it by the nature of the sounds it is to render. In the universe everything is good and beautiful if every being occupy the place he deserves, if, for instance, he utter discordant sounds when in darkness and Tartarus; for such sounds fit that place. If the universe is to be beautiful, the individual must not behave “like a stone” in it; he must contribute to the unity of the universal harmony by uttering the sound suitable to him (as thought Epictetus  ). The sound that the individual utters is the life he leads, a life which is inferior in greatness, goodness and power (to that of the universe). The shepherd’s pipe utters several sounds, and the weakest of them, nevertheless, contributes to the total Harmony, because this harmony is composed of unequal sounds whose totality constitutes a perfect harmony. Likewise, universal Reason though one, contains unequal parts. Consequently, the universe contains different places, some better, and some worse, and their inequality corresponds to the inequality of the soul. Indeed, as both places and souls are different, the souls that are different find the places that are unequal, like the unequal parts of the pipe, or any other musical instrument. They inhabit different places, and each utters sounds proper to the place where they are, and to the universe. Thus what is bad for the individual may be good for the totality; what is against nature in the individual agrees with the nature in the whole. A sound that is feeble does not change the harmony of the universe, as — to use another example — one bad citizen does not change the nature of a well-regulated city; for often there is need of such a man in a city; he therefore fits it well. [Ennead III,2 (47) 17]

From first to last Providence descends from on high, communicating its gifts not according to the law of an equality that would be numeric, but proportionate, varying its operations according to locality (or occasion). So, in the organization of an animal, from beginning to end, everything is related; every member has its peculiar function, superior or inferior, according to the rank it occupies; it has also its peculiar passions, passions which are in harmony with its nature, and the place it occupies in the system of things. So, for instance, a blow excites responses that differ according to the organ that received it; the vocal organ will produce a sound; another organ will suffer in silence, or execute a movement resultant from that passion; now, all sounds, actions and passions form in the animal the unity of sound, life and existence. The parts, being various, play different roles; thus there are differing functions for the feet, the eyes, discursive reason, and intelligence. But all things form one unity, relating to a single Providence, so that destiny governs what is below, and providence reigns alone in what is on high. In fact, all that lies in the intelligible world is either rational or super-rational, namely: Intelligence and pure Soul. What derives therefrom constitutes Providence, as far as it derives therefrom, as it is in pure Soul, and thence passes into the animals. Thence arises (universal) Reason, which, being distributed in unequal parts, produces things unequal, such as the members of an animal. As consequences from Providence are derived the human deeds which are agreeable to the divinity. All such actions are related (to the plan of Providence); they are not done by Providence; but when a man, or another animate or inanimate being performs some deeds, these, if there be any good in them, enter into the plan of Providence, which everywhere establishes virtue, and amends or corrects errors. Thus does every animal maintain its bodily health by the kind of providence within him; on the occasion of a cut or wound the (“seminal) reason” which administers the body of this animal immediately draws (the tissues) together, and forms scars over the flesh, re-establishes health, and invigorates the members that have suffered. [Ennead III,3 (48) 5]

The power which participates in Intelligence (the universal Soul) does not participate in it in a manner such as to be equal to it, but only in the measure of her ability to participate therein. She is the first actualization of Intelligence, the first being that Intelligence, though remaining within itself, begets. She directs her whole activity towards supreme Intelligence, and lives exclusively thereby. Moving from outside Intelligence, and around it, according to the laws of harmony, the universal Soul fixes her glance upon it. By contemplation penetrating into its inmost depths, through Intelligence she sees the divinity Himself. Such is the nature of the serene and blissful existence of the divinities, a life where evil has no place. [Ennead I,8 (51) 2]

Let us examine the significance of the doctrine that evils cannot be destroyed, that they are necessary, that they do not exist among the divinities, but that they ever besiege our mortal nature, and the place in which we dwell. Surely heaven is free from all evil because it moves eternally with regularity, in perfect order; because in the stars is neither injustice nor any other kind of evil, because they do not conflict with each other in their courses; and because their revolutions are presided over by the most beautiful harmony. On the contrary, the earth reveals injustice and disorder, (chiefly) because our nature is mortal, and we dwell in a lower place. But when Plato, says, that we must flee from here below, he does not mean that we should leave the earth, but, while remaining therein, practice justice, piety, and wisdom. It is wickedness that must be fled from, because wickedness and its consequences are the evil of man. [Ennead I,8 (51) 6]

All these planets contribute to the Whole. Their mutual relation, therefore, is one suitable to the universe, just as the organs of an animal are shaped to take part in the organism they constitute. Take, for instance, a part of the body, such as the bile, which serves both the whole animal that contains it, and its special organ, inasmuch as it was necessary to arouse courage, and to oppose the injury of both the whole body, and its special organ. There had to be something similar (to bile) in the universe; that something sweet should soften it, that there be parts that would play the role of eyes, and that all things should possess mutual sympathy by their irrational life. Thus only is the universe one, and thus only is it constituted by a single harmony. How then could it be denied that all these things might be signs, resulting from the laws of analogy? [Ennead II,3 (52) 5]

The beings which possess a nature inferior to the star-Souls, that is, men, occupy the second rank in the universe, and play in it the same part played in us by the second power of the soul (the discursive reason). The other beings, that is, the animals, occupy about the same rank occupied in us by the lowest (or vegetative) power of the soul; for all these powers in us are not of equal rank. Consequently, all the beings which are in the heaven, or which are distributed in the universe are animated beings, and derive their life from the total Reason of the universe (because it contains the “seminal reasons” of all living beings). None of the parts of the universe, whatever be its greatness, possesses the power of altering the reasons, nor the beings engendered with the co-operation of these reasons. It may improve or degrade these beings, but cannot deprive them of their individual nature. It degrades them by injuring either their body or their soul; which occurs when an accident becomes a cause of vice for the soul which partakes of the passions of the body (the sensitive and vegetative soul) and which is given over to the inferior principle (to the animal) by the superior principle (the reasonable soul); or when the body, by its poor organization, hinders the actions in which the soul needs its co-operation; then it resembles a badly attuned lyre, which is incapable of producing sounds which could form a perfect harmony. [Ennead II,3 (52) 13]