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Translated by Stephen MacKenna and B. S. Page.
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» Contents of this Ennead
128 pages - You are on Page 98
But if we reject even the idea of its really containing at least the patterns upon it, how is it, in any sense, a recipient?
The answer is that in the metaphor cited we have some reasonably adequate indication of the impassibility of Matter coupled with the presence upon it of what may be described as images of things not present.
But we cannot leave the point of its impassibility without a warning against allowing ourselves to be deluded by sheer custom of speech.
Plato speaks of Matter as becoming dry, wet, inflamed, but we must remember the words that follow: “and taking the shape of air and of water”: this blunts the expressions “becoming wet, becoming inflamed”; once we have Matter thus admitting these shapes, we learn that it has not itself become a shaped thing but that the shapes remain distinct as they entered. We see, further, that the expression “becoming inflamed” is not to be taken strictly: it is rather a case of becoming fire. Becoming fire is very different from becoming inflamed, which implies an outside agency and, therefore, susceptibility to modification. Matter, being itself a portion of fire, cannot be said to catch fire. To suggest that the fire not merely permeates the matter, but actually sets it on fire is like saying that a statue permeates its bronze.
Further, if what enters must be an Ideal-Principle how could it set Matter aflame? But what if it is a pattern or condition? No: the object set aflame is so in virtue of the combination of Matter and condition.
Reference address : https://ellopos.net/elpenor/greek-texts/ancient-Greece/plotinus/enneads-3.asp?pg=98
