|
HOME | GREEK LANGUAGE | LIBRARIES | BLOG | HELP | SEARCH | FREEWARE | BOOKSTORE |
|
|
Translated by Stephen MacKenna and B. S. Page.
Plotinus Resources OnLine and in Print
|
» Contents of this Ennead
106 pages - You are on Page 56
13. The characteristic activities are not hindered by outer events but merely adapt themselves, remaining always fine, and perhaps all the finer for dealing with the actual. When he has to handle particular cases and things, he may not be able to put his vision into act without searching and thinking, but the one greatest principle is ever present to him, like a part of his being — most of all present, should he be even a victim in the much-talked-of Bull of Phalaris. No doubt, despite all that has been said, it is idle to pretend that this is an agreeable lodging; but what cries in the Bull is the thing that feels the torture; in the Sage there is something else as well, The Self-Gathered which, as long as it holds itself by main force within itself, can never be robbed of the vision of the All-Good.
14. For man, and especially the Sage, is not the Couplement of soul and body: the proof is that man can be disengaged from the body and disdain its nominal goods.
It would be absurd to think that happiness begins and ends with the living-body: happiness is the possession of the good of life: it is centred therefore in Soul, is an Act of the Soul — and not of all the Soul at that: for it certainly is not characteristic of the vegetative soul, the soul of growth; that would at once connect it with the body.
A powerful frame, a healthy constitution, even a happy balance of temperament, these surely do not make felicity; in the excess of these advantages there is, even, the danger that the man be crushed down and forced more and more within their power. There must be a sort of counter-pressure in the other direction, towards the noblest: the body must be lessened, reduced, that the veritable man may show forth, the man behind the appearances.
Let the earth-bound man be handsome and powerful and rich, and so apt to this world that he may rule the entire human race: still there can be no envying him, the fool of such lures. Perhaps such splendours could not, from the beginning even, have gathered to the Sage; but if it should happen so, he of his own action will lower his state, if he has any care for his true life; the tyranny of the body he will work down or wear away by inattention to its claims; the rulership he will lay aside. While he will safeguard his bodily health, he will not wish to be wholly untried in sickness, still less never to feel pain: if such troubles should not come to him of themselves, he will wish to know them, during youth at least: in old age, it is true, he will desire neither pains nor pleasures to hamper him; he will desire nothing of this world, pleasant or painful; his one desire will be to know nothing of the body. If he should meet with pain he will pit against it the powers he holds to meet it; but pleasure and health and ease of life will not mean any increase of happiness to him nor will their contraries destroy or lessen it.
When in the one subject, a positive can add nothing, how can the negative take away?
Reference address : https://ellopos.net/elpenor/greek-texts/ancient-greece/plotinus/enneads-1.asp?pg=56
