13. What is called inevitable necessity and divine justice consists
in the sway of nature which causes each soul to proceed in an orderly
manner into the bodily image which has become the object of her
affection, and of her predominating disposition. Consequently the
soul, by her form, entirely approaches the object towards which her
interior disposition bears her. Thus she is led and introduced where
she is to go; not that she is forced to descend at any particular
moment into any particular body; but, at a fixed moment, she descends
as it were spontaneously where she ought to enter. Each (soul) has her
own hour. When this hour arrives, the soul descends as if a herald
was calling her, and she penetrates into the body prepared to receive
her, as if she had been mastered and set in motion by forces and
powerful attractions exerted by magic.[127] Similarly in an animal,
nature administers all the organs, solves or begets everything in its
own time, grows the beard or the horns, gives special inclinations
and powers to the being, whenever they become necessary. Similarly,
in plants, (nature) produces flowers or fruits at the proper season.
The descent of souls into the bodies is neither voluntary nor forced;
it is not voluntary, since it is not chosen or consented to by
souls. It is not compulsory, in the sense that the latter obey only
a natural impulsion, just as one might be led to marriage, or to the
accomplishment of various honest actions, rather by instinct than by
reasoning. Nevertheless, there is always something fatal for each soul.
One accomplishes her destiny at some one moment; the other soul at some
other moment. Likewise, the intelligence that is superior to the world
also has something fatal in its existence, since itself has its own
destiny, which is to dwell in the intelligible world, and to make its
light radiate therefrom. Thus individuals come here below by virtue of
the common law to which they are subjected. Each one, indeed, bears
within himself this common law, a law which does not derive its power
from outside, but which depends on the nature of those who are subject
to it, because it is innate in them. Consequently all voluntarily
carry out its decrees at the predestined time, because this law impels
them to their goal; and because, deriving its force from those whom it
commands, it presses and stimulates them and inspires them with the
desire to go whither their interior vocation calls them.
BY A PUN ON "WORLD" AND "ADORNMENT," PLOTINOS SHOWS MEN ADD TO THE
BEAUTY OF THE WORLD.
14. That is how this world, which already contains many lights, and
which is illuminated by souls, finds itself still further adorned
by the various beauties derived from different beings. It receives
beauties from the intelligible divinities and from the other
intelligences which furnish it with souls. This is probably the
allegorical intent of the following myth.
BY A PUN ON "PROMETHEUS" AND "PROVIDENCE," PLOTINOS EMPLOYS THE MYTH OF
PANDORA.
(Following both Hesiod and the Gnostics, Plotinos relates that) a woman
was formed by Prometheus, and adorned by the other divinities. This
piece of clay, after having been kneaded with water, was endowed with
a human voice, and received a form similar to the deities. Then Venus,
the Graces and the other deities each gave her a gift. That is why this
woman was called Pandora, because (as her name implies, in Greek) she
had received gifts, which had been given by all the divinities. All, in
fact, made some present to this piece of clay already fashioned by some
kind of providence ("Prometheia," or "Prometheus"). When Epimetheus
rejects the gift of Prometheus, it only indicates that it is better to
live in the intelligible world.[128] The creator of Pandora, however,
is bound because he seems attached to his work. But this bond is
entirely exterior, and it is broken by Hercules, because the latter
possesses a liberating power. Whatever other interpretation the myth of
Pandora may receive, it must still signify gifts received by the world,
and its import must agree with our teaching.