Plotinus porphyrian I.6 · chronological 1 · chapter 7 · volkmann page 92-94

ἀναβατέον οὖν πάλιν ἐπὶ τὸ ἀγαθόν, οὗ ὀρέγεται πᾶσα ψυχή. εἴ τις οὖν εἶδεν αὐτό, οἶδεν ὃ λέγω, ὅπως καλόν. ἐφετὸν μὲν γὰρ ὡς ἀγαθὸν καὶ ἡ ἔφεσις πρὸς τοῦτο, τεῦξις δὲ αὐτοῦ ἀναβαίνουσι πρὸς τὸ ἄνω καὶ ἐπιστραφεῖσι καὶ ἀποδυομένοις, ἃ καταβαίνοντες ἠμφιέσμεθα: οἷον ἐπὶ τὰ ἅγια τῶν ἱερῶν τοῖς ἀνιοῦσι καθάρσεις τε καὶ ἱματίων ἀποθέσεις τῶν πρὶν καὶ τὸ γυμνοῖς ἀνιέναι: ἕως ἄν τις παρελθὼν ἐν τῇ ἀναβάσει πᾶν ὅσον ἀλλότριον τοῦ θεοῦ αὐτῷ μόνῳ αὐτὸ μόνον ἴδῃ εἰλικρινές, ἁπλοῦν, καθαρόν, ἀφ̓ οὗ πάντα ἐξήρτηται, καὶ πρὸς αὐτὸ βλέπει καὶ ἔστι καὶ ζῇ καὶ νοεῖ: ζωῆς γὰρ αἴτιον καὶ νοῦ καὶ τοῦ εἶναι. τοῦτο οὖν εἴ τις ἴδοι, ποίους ἂν ἴσχοι ἔρωτας, ποίους δὲ πόθους, βουλόμενος αὐτῷ συγκερασθῆναι, πῶς δ’ ἂν ἐκπλαγείη μεθ̓ ἡδονῆς; ἔστι γὰρ τῷ μὲν μήπω ἰδόντι ὀρέγεσθαι ὡς ἀγαθοῦ: τῷ δὲ ἰδόντι ὑπάρχει ἐπὶ καλῷ ἄγασθαί τε καὶ θάμβους πίμπλασθαι μεθ̓ ἡδονῆς καὶ ἐκπλήττεσθαι ἀβλαβῶς καὶ ἐρᾶν ἀληθῆ ἔρωτα καὶ δριμέος πόθου καὶ τῶν ἄλλων ἐρώτων καταγελᾶν καὶ τῶν πρόσθεν νομιζομένων καλῶν καταφρονεῖν: ὁποῖον πάσχουσιν ὅσοι θεῶν εἴδεσιν ἢ δαιμόνων προστυχόντες οὐκέτ̓ ἂν ἀποδέχοιντο ὁμοίως ἄλλων κάλλη σωμάτων. τί δῆτα οἰόμεθα, εἴ τις αὐτὸ τὸ καλὸν θεῷτο αὐτὸ ἐφ̓ ἑαυτοῦ καθαρόν, μὴ σαρκῶν, μὴ σώματος ἀνάπλεων, μὴ ἐν γῇ, μὴ ἐν οὐρανῷ, ἵν’ ᾖ καθαρόν; καὶ γὰρ ἐπακτὰ πάντα ταῦτα καὶ μέμικται καὶ οὐ πρῶτα, παρ’ ἐκείνου δέ. εἰ οὖν ἐκεῖνο, ὃ χορηγεῖ μὲν ἅπασιν, ἐφ̓ ἑαυτοῦ δὲ μένον δίδωσι καὶ οὐ δέχεταί τι εἰς αὐτό, ἴδοι, μένων ἐν τῇ θέᾳ τοῦ τοιούτου καὶ ἀπολαύων αὐτοῦ ὁμοιούμενος τίνος ἂν ἔτι δέοιτο καλοῦ; τοῦτο γὰρ αὐτὸ μάλιστα κάλλος ὂν αὐτὸ καὶ τὸ πρῶτον ἐργάζεται τοὺς ἐραστὰς αὐτοῦ καλοὺς καὶ ἐραστοὺς ποιεῖ. οὗ δὴ καὶ ἀγὼν μέγιστος καὶ ἔσχατος ψυχαῖς πρόκειται, ὑπὲρ οὗ καὶ ὁ πᾶς πόνος, μὴ ἀμοίρους γενέσθαι τῆς ἀρίστης θέας, ἧς ὁ μὲν τυχὼν μακάριος ὄψιν μακαρίαν τεθεαμένος: ἀτυχὴς δὲ τούτου ὁ μὴ τυχών. οὐ γὰρ ὁ χρωμάτων ἢ σωμάτων καλῶν μὴ τυχὼν οὐδὲ δυνάμεως οὐδὲ ἀρχῶν οὐδ’ ὁ βασιλείας μὴ τυχὼν ἀτυχής, ἀλλ’ ὁ τούτου καὶ μόνου, ὑπὲρ οὗ τῆς τεύξεως καὶ βασιλείας καὶ ἀρχὰς γῆς ἁπάσης καὶ θαλάττης καὶ οὐρανοῦ προέσθαι χρεών, εἰ καταλιπών τις ταῦτα καὶ ὑπεριδὼν εἰς ἐκεῖνο στραφεὶς ἴδοι.

We must go up again, then, to the good, which every soul desires. Anyone who has seen it knows what I mean, and how beautiful it is. For it is desired as good, and the desire is toward it; but it is attained by those who go up to what is above, and turn toward it, and strip off what we put on in coming down — as for those who go up to the holy places of the temples there are purifications, and the putting off of the clothes they wore before, and going up naked — until, passing in the ascent everything that is alien to the god, one sees with oneself alone it alone, unmixed, simple, pure, on which all things depend, and toward which they look, and are, and live, and think: for it is the cause of life and of intellect and of being. If anyone should see this, what loves would he have, what longings, wanting to be blended with it; how he would be struck, and with pleasure! For one who has not yet seen it may desire it as good; but one who has seen it can wonder at it as beautiful, and be filled with astonishment and pleasure, and be struck without harm, and love with a true love and a piercing longing, and laugh at other loves, and despise the things he formerly thought beautiful: as those feel who have met with the forms of gods or daemons, and would no longer welcome the beauties of other bodies in the same way. What, then, do we think, if someone should behold the beautiful itself, itself by itself, pure, not filled with flesh or body, not on earth, not in heaven, so that it may be pure? For all these things are brought in from outside and mixed, and are not first, but come from it. If, then, he should see that which supplies all things, but gives while remaining by itself, and receives nothing into itself — remaining in the seeing of such a thing, and enjoying it, and becoming like it — what other beautiful thing would he still need? For this, being itself beauty most of all, and the first beauty, makes its lovers beautiful and lovable. And here the greatest and last contest is set before souls, for which is all the toil: not to be left without a share in the best of sights. The one who attains it is blessed, having looked on a blessed sight; and unfortunate is the one who does not attain it. For it is not the one who fails to attain beautiful colours or bodies, nor power, nor offices, nor kingship, who is unfortunate, but the one who fails to attain this and this alone; for the attaining of it one must give up kingships and rule over all earth and sea and heaven, if by leaving these and looking beyond them one might turn to it and see.

θεῶν εἴδεσιν is 'the forms of gods', held to the glossary's 'form' for εἶδος although 'appearances' is the sense; the reader should hear both. Volkmann prints ὂν in 'being itself beauty most of all'; the transcription's ἂν would make the clause potential, and the plate was checked for it.

Greek collated line by line against the Volkmann plate (vol. 1, pp. 92–94); every departure of the First1KGreek transcription from the printed page is corrected and recorded in the apparatus.

In the crux Ennead I.6 [1], On Beauty, chapter 7