object:ENNEAD 02.03 - Whether Astrology is of any Value.
book class:Plotinus - Complete Works Vol 04
author class:Plotinus
subject class:Philosophy
subject class:Christianity
class:chapter
OF THE INFLUENCE OF THE STARS.
1. It has been said199 that the course of the stars indicates what is to happen to each being; though, it does not, as many persons think, cause every event. To the supporting proofs hereof we are to add now more precise demonstrations, and new considerations, for the opinion held about this matter is no trifle.
VARIOUS PRETENSIONS OF ASTROLOGY.
Some people hold that, by their movements, the planets produce not only poverty and wealth, health and sickness, but even beauty and ugliness; and, what is more, vices and virtues. At every moment the stars, as if they were irritated against men, (are said to) force them to commit actions concerning which no blame attaches to the men who commit them, since they are compelled thereto by the influence of the planets. It is even believed that the cause of the planets' doing us evil or good is not that they love or hate us; but that their dispositions towards us is good or evil according to the localities through which they travel. Towards us they change their disposition according as they are on the cardinal points or in declination therefrom. It is even held that while certain stars are maleficent, others are beneficent, and that, nevertheless,1166 the former frequently grant us benefits, while the latter often become harmful. Their effects differ according to their being in opposition,200 just as if they were not self-sufficient, and as if their quality depended on whether or not they looked at each other. Thus a star's (influence) may be good so long as it regards another, and evil when it does so no longer. A star may even consider another in different manners,201 when it is in such or such an aspect.202 Moreover, the totality of the stars exercises a mingled influence which differs from the individual influences, just as several liquors may form a compound possessing qualities differing from either of the component elements. As these and similar assertions are freely made, it becomes important to examine each one separately. This would form a proper beginning for our investigation.
ARE STARS INANIMATE?
2. Should we consider the stars to be animated, or not? If they be inanimate, they will be able to communicate only cold and heat; that is, if203 we grant the existence of cold influences. In this case, they will limit themselves to modifying the nature of our body, exercising on us a merely corporeal influence. They will not produce a great diversity among the bodies, since each of them exercises the same influence, and since, on the earth, their diverse actions are blended into a single one, which varies only by the diversity of locality, or by the proximity or distance of the objects. The same argument would hold on the hypothesis that the stars spread cold. But I could not understand how they could render some learned, others ignorant, making of some grammarians, others orators, musicians or experts in various arts. How could they exercise an action which would have no relation to the constitution of the bodies, such as giving us a father,1167 a brother, a son, or a wife of such or such characteristics, or to make us successful, or make of us generals or kings?204
ARE STARS ANIMATED?
On the contrary hypothesis, that the stars are animated, and act with reflection, what have we done to them that they should desire to harm us? Are they not dwellers of a divine region? Are they not themselves divine? Nor are they subjected to the influences that make men good or evil, nor could they experience good or evil as a result of our prosperity or our misfortunes.
COULD "CARDINAL POINTS" OR "DECLINATIONS" POSSESS ANY INFLUENCE?
3. In case, however, that the stars injure us only involuntarily, they are constrained thereunto by the aspects,205 and their localities. If so, they should, all of them, produce the same effects when they find themselves in the same localities or aspects. But what difference can occur in a planet according to its location in the zodiac? What does the zodiac itself experience? In fact, the planets are not located in the zodiac itself, but above or below it, at great distances. Besides, in whatever location they are, they all are ever in the heaven. Now it would be ridiculous to pretend that their effects differed according to their location in the heaven, and that they have an action differing according as they rise, culminate, or decline. It would be incredible that such a planet would feel joy when it culminates, sadness or feebleness when declining, anger at the rising of some other planet, or satisfaction at the latter's setting. Can a star be better when it declines? Now a star culminates for some simultaneously with1168 its declination for others; and it could not at the same time experience joy and sadness, anger and benevolence. It is sheer absurdity to assert that a star feels joy at its rising, while another feels the same at its setting; for this would really mean that the stars felt simultaneous joy and sadness. Besides, why should their sadness injure us? Nor can we admit that they are in turn joyous and sad, for they ever remain tranquil, content with the goods they enjoy, and the objects of their contemplation. Each of them lives for itself, finding its welfare in its own activity, without entering into relations with us. As they have no dealing with us, the stars exert their influence on us only incidentally, not as their chief purpose; rather, they bear no relation whatever to us; they announce the future only by coincidence, as birds announce it to the augurs.
ABSURDITY OF "ASPECTS," AND "HOUSES."
4. Nor is it any more reasonable to assert that the aspect of one planet makes one joyous, or the other sad. What animosity could obtain betwixt the stars? What could be its reason? Why should their condition be different when they are in trine aspect, or in opposition, or in quadrature? What reason have we to suppose that one star regards the other when it is in some particular aspect to it, or that it no more regards it when it is in the next zodiacal sign, though thus really closer to it?
Besides, what is the manner in which the planets exert the influence attributed to them? How does each exercise its own particular influence? How do they all, in combination, exert an influence that differs from this (particular influence)? In fact, they do not hold deliberations to carry out their decisions on us, each of them yielding a little of its individual influence. The one does not violently hinder the1169 action of the other, nor does it condescendingly make concessions to it. To say that the one is joyous when it is in the "house" of the other, and that the latter is sad when it is in "house" of the former, amounts to saying that two men are united by mutual friendship, though the former love the latter, while the latter hate the former.
THE RELATIONS OF SATURN AND MARS QUITE ILLOGICAL.
5. The cold planet (Saturn) is said to be more beneficent for us when it is distant, because the evil that it produces on us is said to consist of its cold effluence; in which case our good should consist in the zodiacal signs opposite to us. It is also asserted that when the cold planet (Saturn) is in opposition to the warm planet (Mars), both become harmful; yet it would seem that their influences should neutralize each other. Besides, it is held that (Saturn) likes the day, whose heat renders it favorable to men, while (Mars) likes the night, because it is fiery, as if in heaven there did not reign a perpetual day, that is, a continual light; or as if a star could be plunged into the shadow (projected by the earth) when it is very distant from the earth.
FABULOUS INFLUENCES OF THE MOON.
It is said that the moon, in conjunction with (Saturn) is favorable when full, but harmful when otherwise. The opposite, however, ought to be the truth if the moon possess any influence. In fact, when it presents a full face, it presents its dark face to the planet above it (Saturn or Mars); when its disk decreases on our side, it increases on the other; therefore, it ought to exert a contrary influence when it decreases on our1170 side, and when it increases on the side of the planet above it. These phases are of no importance for the moon, inasmuch as one of its sides is always lit. Nothing can result from it but for the planet which receives heat from it (Saturn); now this one will be heated whenever the moon turns towards us its dark side. Therefore, the moon is good for this planet when it is full towards it, but dark towards us. Besides, this obscurity of the moon for us can be of importance only for terrestrial things, not for the celestial203 ... (?)206 ... but if, because of its distance, it does not support the moon, then it must be in a worse predicament; when the moon is full, it is sufficient for terrestrial things, even when the moon is distant.... Finally, when the moon presents its obscure side to the fiery planet (Mars), it seems beneficent towards us; for the power of this planet, more fiery than (Saturn), is then sufficient by itself.
JUPITER, VENUS, AND MERCURY ALSO CONSIDERED ASTROLOGICALLY.
Besides, the bodies of the animated beings which move in the heaven may be of different degrees of heat; none of them is cold, as is witnessed to by their location. The planet named Jupiter is a suitable mixture of fire; likewise with Venus. That is why they seem to move harmoniously. As to the fiery planet Mars, it contributes its share to the mixture (of the general action of the stars). As to Saturn, its case is different, because of its distance. Mercury is indifferent, because it assimilates itself easily to all.
THE UNIVERSE AS A SINGLE HARMONY.207
All these planets contribute to the Whole. Their mutual relation, therefore, is one suitable to the universe,1171 just as the organs of an animal are shaped to take part in the organism they constitute.208 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.209 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?
ABSURDITY OF VARIOUS ASTROLOGICAL THEORIES.
6. Is it not unreasonable to assert that Mars, or Venus, in a certain position, should produce adulteries? Such a statement attributes to them incontinence such as occurs only among man, and human passion to satisfy unworthy impulses. Or again, how could we believe that the aspects of planets is favorable when they regard each other in a certain manner? How can we avoid believing that their nature is determinate? What sort of an existence would be led by the planets if they occupied themselves with each single one of the innumerable ever-arising and passing beings, giving them each glory, wealth, poverty, or incontinence, and impelling all their actions? How could the single planets effect so many simultaneous results? Nor is it any more rational to suppose that the planets' actions await the ascensions of the signs, nor to say that the ascension of a sign contains as many years as there are degrees of ascension in it. Absurd also is the theory that the planets calculate, as it were on1172 their fingers, the period of time when they are to accomplish something, which before was forbidden. Besides, it is an error not to trace to a single principle the government of the universe, attributing everything to the stars, as if there were not a single Chief from which depends the universe, and who distributes to every being a part and functions suitable to its nature. To fail to recognize Him, is to destroy the order of which we form a part, it is to ignore the nature of the world, which presupposes a primary cause, a principle by whose activity everything is interpenetrated.211
THE STARS ARE CHANGING SIGNS BETRAYING THE UNIVERSAL CONSPIRACY OF PURPOSE.
7. In fact, we would still have to ask ourselves for the cause of the events (in our world) even if the stars, like many other things, really prognosticated future events. We would still have to wonder at the maintenance of the order without which no events could be prefigured. We might, therefore, liken the stars to letters, at every moment flung along the heavens, and which, after having been displayed, continued in ceaseless motion, so that, while exercising another function in the universe, they would still possess significance.212 Thus in a being animated by a single principle it is possible to judge one part by another; as it is possible, by the study of the eyes or some other organ of an individual, to conclude as to his characters, to the dangers to which he is exposed, and how he may escape them. Just as our members are parts of our bodies, so are we ourselves parts of the universe. Things, therefore, are made for each other. Everything is significant, and the wise man can conclude from one thing to another. Indeed many habitual occurrences are foreseen by men generally. In the universe everything is reduced to a single system.213 To1173 this co-ordination is due the possibility of birds furnishing us with omens, and other animals furnishing us with presages. All things mutually depend from each other. Everything conspires to a single purpose,214 not only in each individual, whose parts are perfectly related; but also in the universe, and that in a higher degree, and far earlier. This multiple being could be turned into a single universal Living organism only by a single principle. As in the human body every organ has its individual function, likewise in the universe each being plays its individual part; so much the more that they not only form part of the universe, but that they themselves also form universes not without importance.215 All things, therefore, proceed from a single principle, each plays its individual part, and lends each other mutual assistance. Neither are they separate from the universe, but they act and react on each other, each assisting or hindering the other. But their progress is not fortuitous, nor is it the result of chance. They form a series, where each, by a natural bond, is the effect of the preceding one, and the cause of the following one.216
THERE IS A NATURAL LAW WHICH DIRECTS THE SOUL.
8. When the soul applies herself to carry out her proper function217for the soul effects everything, as far as she plays the part of a principleshe follows the straight road;218 when she loses her way219 the divine justice subjugates her to the physical order which reigns in the universe,220 unless the soul succeed in liberating herself. The divine justice221 reigns ever, because the universe is directed by the order and power of the dominating principle (the universal Soul).222 To this is joined the co-operation of the planets which are important parts of the heaven, either by embellishing1174 it, or by serving as signs. Now they serve as signs for all things that occur in the sense-world. As to their potency, they should be credited only with what they effect indisputably.
WEALTH, POVERTY, AND VICES ARE THE RESULT OF EXTERNAL CIRCUMSTANCES.
As to us, we fill the functions of the soul in accordance with nature when we do not stray into the multiplicity contained in the universe. When we do stray therein, we are punished for it both by the straying itself, and by a less happy fate thereafter. Wealth and poverty, therefore, happen to us as effects of the operation of exterior things. As to the virtues and vices, virtues are derived from the primitive nature of the soul, while the vices result from dealings of the soul with exterior things. But this has been treated of elsewhere.223
SIGNIFICANCE OF THE SPINDLE OF THE FATES.
9. This brings us to a consideration of the spindle, which, according to the ancients, is turned by the Fates, and by which Plato signifies224 that which, in the evolution of the world, moves, and that which is immovable. According to (Plato), it is the Fates, and their mother Necessity, which turn this spindle, and which impress it with a rotary motion in the generation of each being. It is by this motion that begotten beings arrive at generation. In the Timaeus225 the (Intelligence, or) divinity which has created the universe gives the (immortal) principle of the soul, (the reasonable soul), and the deities which revolve in the heaven add (to the immortal principle of the soul) the violent passions which subject us to Necessity, namely, angers, desires, sufferings, and pleasures; in short, they furnish1175 us with that other kind of soul (the animal nature, or vegetable soul) from which they derive these passions. Plato thus seems to subject us to the stars, by hinting that we receive from them our souls,227 subordinating to the sway of Necessity when we descend here below, both ourselves and our morals, and through these, the "actions" and "passions"228 which are derived from the passional habit215 of the soul (the animal nature).229
WHICH OF OUR TWO SOULS IS THE GENUINE INDIVIDUALITY?
Our genuine selves are what is essentially "us"; we are the principle to which Nature has given the power to triumph over the passions. For, if we be surrounded by evils because of the body, nevertheless, the divinity has given us virtue, which "knows of no master"223 (is not subject to any compulsion). Indeed we need virtue not so much when we are in a calm state, but when its absence exposes us to evils. We must, therefore, flee from here below;230 we must divorce ourselves from the body added to us in generation, and apply ourselves to the effort to cease being this animal, this composite in which the predominant element is the nature of the body, a nature which is only a trace of the soul, and which causes animal life231 to pertain chiefly to the body. Indeed, all that relates to this life is corporeal. The other soul (the reasonable soul, which is superior to the vegetative soul), is not in the body; she rises to the beautiful, to the divine, and to all the intelligible things, which depend on nothing else. She then seeks to identify herself with them, and lives conformably to the divinity when retired within herself (in contemplation). Whoever is deprived of this soul (that is, whoever does not exercise the faculties of the reasonable soul), lives in subjection to fatality.222 Then1176 the actions of such a being are not only indicated by the stars, but he himself becomes a part of the world, and he depends on the world of which he forms a part. Every man is double,232 for every man contains both the composite (organism), and the real man (which constitutes the reasonable soul).
NUMENIAN DOUBLENESS, MIXTURE, AND DIVISIBLE SOUL.
Likewise the universe is a compound of a body and of a Soul intimately united to it, and of the universal Soul, which is not in the Body, and which irradiates the Soul united to the Body.233 There is a similar doubleness in the sun and the other stars, (having a soul united to their body, and a soul independent thereof). They do nothing that is shameful for the pure soul. The things they produce are parts of the universe, inasmuch as they themselves are parts of the universe, and inasmuch as they have a body, and a soul united to this body; but their will and their real soul apply themselves to the contemplation of the good Principle. It is from this Principle, or rather from that which surrounds it, that other things depend, just as the fire radiates its heat in all directions, and as the superior Soul (of the universe) infuses somewhat of her potency into the lower connected soul. The evil things here below originate in the mixture inhering in the nature of this world. After separating the universal Soul out of the universe, the remainder would be worthless. Therefore, the universe is a deity if the Soul that is separable from it be included within its substance. The remainder constitutes the guardian which (Plato) names the Great Guardian,234 and which, besides, possesses all the passions proper to guardians.
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STARS ANNOUNCE EVENTS BECAUSE OF THE SOUL'S MANY IMPERFECTIONS, AND ACCIDENTS.
10. Under these circumstances, we must acknowledge that events are, by the stars, announced, though not produced, not even by their (lower) corporeal soul. By their lower part, their body,235 they produce only the things which are passions of the universe. Besides, we shall have to acknowledge, that the soul, even before entering into generation, while descending here below, brings something which she has by herself; for she would not enter into a body unless she had a great disposition to suffer.236 We must also admit that while passing into a body the soul is exposed to accidents, inasmuch as she is subjected to the course of the universe, and as this very course contributes to the production of what the universe is to accomplish; for the things which are comprised in the course of the universe act as its parts.
THE INFLUENCES OF THE STARS DEGENERATE AS THEY REACH US.
11. We must also reflect that the impressions which we derive from the stars do not reach us in the same condition in which they leave them. Just as fire in us is much degenerated from that in the heaven, so sympathy, degenerating within the receiving person, begets an unworthy affection. Courage produces in those who do not possess it in the proper proportions, either violence or cowardliness. Love of the beautiful and good thus becomes the search for what only appears so. Discernment, in undergoing this degradation, becomes the trickiness which seeks to equal it, without succeeding in doing so. Thus all these qualities become evil in us, without being such in the stars.1178 All the impressions we receive thereof are in us not such as they are in the stars; besides they are still further degraded by mingling with the bodies, with matter, and with each other.237
MINGLED STAR ACTION ONLY PROMOTES OR RETARDS PROCESSES ALREADY NATURAL.
12. The influences proceeding from the stars commingle; and this mixture modifies all generated things, determining their nature and qualities.238 It is not the celestial influence which produces the horse, it is limited to exercising an influence upon him; for,239 the horse is begotten from horse, man from man; the sun can only contribute to their formation. Man is born from the (seminal logos), or reason of man; but the circumstances may be favorable or unfavorable to him. In fact, a son resembles the father, though he may be formed better or worse; but never does he entirely detach himself from matter. Sometimes, however, the matter so prevails over nature that the being is imperfect because the form does not dominate.240
DISTINCTION BETWEEN WHAT IS AND WHAT IS NOT PRODUCED BY THE STARS.
13. We must now distinguish, decide and express the origin of various things, inasmuch as there are some things that are produced by the course of the stars, and others that are not. Our principle is that the Soul governs the universe by Reason, just as each animal is governed by the principle (the reason) which fashions his organs, and harmonizes them with the whole of which they are parts;241 now the All contains everything, while the parts contain only what is individual to them. As to exterior influences, some1179 assist, while others oppose the tendency of nature. All things are subordinated to the All because they are parts of it; by their co-operation, each with its own nature and their particular tendencies they form the total life of the universe.242 The inanimate beings serve as instruments for the others that set them in motion by a mechanical impulse. Irrational animated beings move indeterminately; such as horses attached to a chariot before the driver indicates which direction they are to follow; for they need the whip to be directed. The nature of the reasonable animal contains the directing driver;243 if the driver be skilful, it follows the straight road, instead of going blindly at chance, as often happens. Beings gifted with reason and those that lack it are both contained within the universe, and contribute to the formation of the whole. Those which are more powerful, and which occupy a more elevated rank do many important things, and co-operate in the life of the universe where their part is active, rather than passive. The passive ones act but little. Those of intermediary rank are passive in regard to some, and often active in regard to others, because they themselves possess the power of action and production (the stars, the brutes, and men.244).
THE STARS AS THE FOLLOWERS OF THE UNIVERSAL KING.
The universe leads an universal and perfect life, because the good principles (the star-Souls) produce excellency, that is, the more excellent part in every object.245 These principles are subordinate to the Soul that governs the universe, as soldiers are to their general; consequently, (Plato) describes this by the figure of the attendants of Jupiter (the universal Soul) advancing to the contemplation of the intelligible world.
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MEN AS SOULS OF THE SECOND RANK.
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.246 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.247
ANY OCCURRENCE MAY BE DUE TO MANY DIFFERENT CAUSES.
14. Poverty, wealth, glory, and authoritative positions may have many different causes. If a man1181 derive his wealth from his parents, the stars have only announced that he would be rich; and they would have only announced his nobility if he owed his wealth to his birth. If a man acquire wealth by his merit, in some way in which his body contributed thereto, the causes of his bodily vigor co-operated in his fortune; first his parents, then his fatherland, if it be possessed of a good climate, and last the fertility of the soil.248 If this man owe his wealth to virtue, this source should be considered exclusive; and likewise with the transitory advantages he may by divine favor possess. Even if his wealth be derived from virtuous persons, still, in another way, his fortune is due to virtue. If his wealth were derived from evil men, though by a just means, yet the wealth proceeds from a good principle which was active in them. Finally, if a man who has amassed wealth be evil, the cause of his fortune is this very wickedness, and the principle from which it derives; even those who may have given him money must be included in the order of its causes. If a man owe his wealth to labor, such as agricultural work, the causes of the wealth include the care of the ploughman and the co-operation of exterior circumstances. Even if he found a treasure, it is something in the universe which contributed thereto. Besides, this discovery may have been foretold; for all things concatenate with everything else, and, consequently, announce each other. If a man scatter his wealth, he is the cause of their loss; if his wealth be taken from him, the cause is the man who takes it. Many are the contributory causes of a shipwreck. Glory may be acquired justly or unjustly. Just glory is due to services rendered, or to the esteem of other people. Unjust glory is caused by the injustice of those who glorify that man. Deserved power is due to the good sense of the electors, or to the activity of the man who acquired it by the1182 co-operation of his friends, or to any other circumstance. A marriage is determined by a preference, or by some accidental circumstance, or by the co-operation of several circumstances. The procreation of children is one of its consequences; it occurs in accordance with the ("seminal) reason," in case it meet no obstacle; if it be defective, there must be some interior defect in the pregnant mother, or the fault lies in the impotence of the father.
A SOUL'S DESTINY DEPENDS ON THE CONDITION OF THE UNIVERSE AT BIRTH.
15. Plato249 speaks of the lots, and conditions chosen by one turn of the spindle (of Clotho); he speaks also of a guardian who helps each man to fulfil his destiny. These conditions are the disposition of the universe at the time of the soul's entrance into the body, the nature of their body, parents and fatherland; in short, the aggregate of external circumstances. Evidently all these things, in detail as well as in totality, are simultaneously produced and related by one of the Fates, namely Clotho. Lachesis then presents the conditions to the souls. Finally Atropos renders the accomplishment of all the circumstances of each destiny irrevocable.
HOW SOME MEN MAY MASTER THEIR FATE: BY SELF-VICTORY.
Some men, fascinated by the universe and exterior objects, completely or partially abdicate their freedom.250 Others, dominating their environment, raise their head to the sky, and freeing themselves from exterior circumstances, release that better part of their souls which forms their primitive being. As to the1183 latter point, it would be wrong to think that the nature of the soul was determined by the passions aroused in her by external objects, and that she did not possess her own individual nature. On the contrary, as she plays the part of a principle, she possesses, much more than other things, faculties suitable to accomplish actions suitable to her nature. Since she is a being, the soul necessarily possesses appetites, active faculties, and the power of living well.251 The aggregate (of the soul and body, the organism) depends on the nature which formed it, and from it receives its qualities and actions. If the soul separate from the body, she produces actions which are suitable to her nature, and which do not depend from the body; she does not appropriate the credit for the passions of the body, because she recognizes the difference of her nature.252
EXACT PSYCHOLOGY AT THE ROOT OF PHILOSOPHY.
16. What is the mingled, and what is the pure part of the soul? What part of the soul is separable? What part is not separable so long as the soul is in a body? What is the animal? This subject will have to be studied elsewhere,253 for there is practically no agreement on the subject. For the present, let us explain in which sense we above said that the soul governs the universe by Reason.
IS THE UNIVERSAL SOUL CREATIVE, BUT NOT PRESERVATIVE?
Does the universal Soul form all the beings successively, first man, then the horse, then some other animal, and last the wild beasts?254 Does she begin by producing earth and fire; then, seeing the co-operation of all these things which mutually destroy or assist1184 each other, does she consider only their totality and their connections, without regarding the accidents which occur to them later? Does she limit herself to the reproduction of preceding generations of animals, and does she leave these exposed to the passions with which they inspire each other?
DETERMINISM IMPLIES DEGENERATION OF RACES.
Does the "reason" of each individual contain both his "actions" and "reactions"215 in a way such that these are neither accidental nor fortuitous, but necessary?255 Are these produced by the reasons? Or do the reasons know them, without producing them? Or does the soul, which contains the generative "reasons,"256 know the effects of all her works by reasoning according to the following principle, that the concourse of the same circumstances must evidently produce the same effects? If so, the soul, understanding or foreseeing the effects of her works, by them determines and concatenates all the events that are to happen. She, therefore, considers all the antecedents and consequents, and foresees what is to follow from what precedes.257 It is (because the beings thus proceed from each other) that the races continually degenerate. For instance, men degenerate because in departing continually and unavoidably (from the primitive type) the ("seminal) reasons" yield to the "passions" of matter.258
THE SOUL DOES NOT CAUSE PASSIONS, WHICH ARISE FROM THE SEMINAL REASONS.
Is the soul the cause of these passions, because she begets the beings that produce them? Does the soul then consider the whole sequence of events, and does she pass her existence watching the "passions" experienced1185 by her works? Does she never cease thinking of the latter, does she never put on them the finishing touch, regulating them so that they should always go well?259 Does she resemble some farmer who, instead of limiting himself to sowing and planting, should ceaselessly labor to repair the damage caused by the rains, the winds, and the storms? Unless this hypothesis be absurd, it must be admitted that the soul knows in advance, or even that the ("seminal)260 reasons" contain accidents which happen to begotten beings, that is, their destruction and all the effects of their faults.261 In this case, we are obliged to say that the faults are derived from the ("seminal) reasons", although the arts and their reasons contain neither error, fault, nor destruction of a work of art.262
THE UNIVERSE IS HARMONY,207 IN SPITE OF THE FAULTS IN THE DETAILS.
It might here be objected that there could not be in the universe anything bad or contrary to nature; and it must be acknowledged that even what seems less good still has its utility. If this seem to admit that things that are less good contribute to the perfection of the universe, and that there is no necessity that all things be beautiful,263 it is only because the very contraries contribute to the perfection of the universe, and so the world could not exist without them. It is likewise with all living beings. The ("seminal) reason" necessarily produces and forms what is better; what is less good is contained in the "potentiality" of the "reasons," and "actualized" in the begotten beings. The (universal) Soul has, therefore, no need to busy herself therewith, nor to cause the "reasons" to become active. For the "reasons" successfully subdue matter to what is better (the forms), even though matter alters what it receives by imparting a shock to1186 the "reasons" that proceed from the higher principles. All things, therefore, form a harmonious totality because they simultaneously proceed from matter, and the "reasons" which beget them.
THE METHOD OF CREATION.
17. Let us examine if the "reasons" contained in the Soul are thoughts. How could the Soul produce by thoughts? It is the Reason which produces in matter; but the principle that produces naturally is neither a thought nor an intuition, but a power that fashions matter unconsciously, just as a circle gives water a circular figure and impression. Indeed, the natural generative power has the function of production; but it needs the co-operation of the governing (principle) of the Soul, which forms and which causes the activity of the generative soul engaged in matter. If the governing power of the Soul form the generative soul by reasoning, it will be considering either another object, or what it possesses in herself. If the latter be the case, she has no need of reasoning,264 for it is not by reasoning that the Soul fashions matter, but by the power which contains the reasons, the power which alone is effective, and capable of production. The Soul, therefore, produces by the forms. The forms she transmits are by her received from the Intelligence. This Intelligence, however, gives the forms to the universal Soul which is located immediately below her, and the universal Soul transmits them to the inferior soul (the natural generative power), fashioning and illuminating her. The inferior soul then produces, at one time without meeting any obstacles, at others, when doing so, although, in the latter case, she produces things less perfect. As she has received the power of production, and as she contains the reasons which are1187 not the first (the "seminal reasons," which are inferior to the Ideas) not only does she, by virtue of what she has received, produce, but she also draws from herself something which is evidently inferior (matter).265 It doubtless produces a living being (the universe), but a living being which is less perfect, and which enjoys life much less, because it occupies the last rank, because it is coarse and hard to manage, because the matter which composes it is, as it were, the bitterness or the superior principles, because it spreads its bitterness around her, and communicates some of it to the universe.
EVILS ARE NECESSARY TO THE PERFECTION OF THE UNIVERSE.
18. Must the evils in the universe be considered as necessary,266 because they are the consequences of the superior principles? Yes, for without them the universe would be imperfect. The greater number of evils, if not all of them, are useful to the universe; such as the venomous animals; though they often ignore their real utility. Even wickedness is useful in certain respects, and can produce many beautiful things; for example, it leads to fine inventions, it forces men to prudence, and does not let them fall asleep in an indolent security.267
PICTURE OF THE STRUCTURE OF THE UNIVERSE.
Under these circumstances, it is plain that the universal Soul ever contemplates the better principles, because it is turned towards the intelligible world, and towards the divinity. As she fills herself with God, and is filled with God, she, as it were, overflows over her image, namely, the power which holds the last rank (the natural generative power), and which, consequently,1188 is the last creative power. Above this creative power is the power of the Soul which immediately receives the forms from the Intelligence. Above all is the Intelligence, the Demiurge, who gives the forms to the universal Soul, and the latter impresses its traces on the third-rank power (the natural generative power).268 This world, therefore, is veritably a picture which perpetually pictures itself. The two first principles are immovable; the third is also immovable (in essence); but it is engaged in matter, and becomes immovable (only) by accident. As long as the Intelligence and the Soul subsist, the "reasons" flow down into this image of the Soul (the natural generative power); likewise, so long as the sun subsists, all light emanates therefrom.269
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