the six enneads-第156部分

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　Realizing　thus　that　the　creative　force　inherent　in　our　earth　is　life　within　a　Reason…Principle；　we　are　easily　convinced　that　the　earth　There　is　much　more　primally　alive；　that　it　is　a　reasoned　Earth…Livingness；　the　earth　of　Real…Being；　earth　primally；　the　source　of　ours。　　　　　Fire；　similarly；　with　other　such　things；　must　be　a　Reason…Principle　established　in　Matter：　fire　certainly　does　not　originate　in　the　friction　to　which　it　may　be　traced；　the　friction　merely　brings　out　a　fire　already　existent　in　the　scheme　and　contained　in　the　materials　rubbed　together。　Matter　does　not　in　its　own　character　possess　this　fire…power：　the　true　cause　is　something　informing　the　Matter；　that　is　to　say；　a　Reason…Principle；　obviously　therefore　a　soul　having　the　power　of　bringing　fire　into　being；　that　is；　a　life　and　a　Reason…Principle　in　one。　　　　　It　is　with　this　in　mind　that　Plato　says　there　is　soul　in　everything　of　this　sphere。　That　soul　is　the　cause　of　the　fire　of　the　sense…world；　the　cause　of　fire　here　is　a　certain　Life　of　fiery　character；　the　more　authentic　fire。　That　transcendent　fire　being　more　truly　fire　will　be　more　veritably　alive；　the　fire　absolute　possesses　life。　And　the　same　principles　apply　to　the　other　elements；　water　and　air。　　　　　Why；　then；　are　water　and　air　not　ensouled　as　earth　is？　　　　　Now；　it　is　quite　certain　that　these　are　equally　within　the　living　total；　parts　of　the　living　all；　life　does　not　appear　visibly　in　them；　but　neither　does　it　in　the　case　of　the　earth　where　its　presence　is　inferred　by　what　earth　produces：　but　there　are　living　things　in　fire　and　still　more　manifestly　in　water　and　there　are　systems　of　life　in　the　air。　The　particular　fire；　rising　only　to　be　quenched；　eludes　the　soul　animating　the　universe；　it　slips　away　from　the　magnitude　which　would　manifest　the　soul　within　it；　so　with　air　and　water。　If　these　Kinds　could　somehow　be　fastened　down　to　magnitude　they　would　exhibit　the　soul　within　them；　now　concealed　by　the　fact　that　their　function　requires　them　to　be　loose　or　flowing。　It　is　much　as　in　the　case　of　the　fluids　within　ourselves；　the　flesh　and　all　that　is　formed　out　of　the　blood　into　flesh　show　the　soul　within；　but　the　blood　itself；　not　bringing　us　any　sensation；　seems　not　to　have　soul；　yet　it　must；　the　blood　is　not　subject　to　blind　force；　its　nature　obliges　it　to　abstain　from　the　soul　which　nonetheless　is　indwelling　in　it。　This　must　be　the　case　with　the　three　elements；　it　is　the　fact　that　the　living　beings　formed　from　the　close　conglomeration　of　air　＇the　stars＇　are　not　susceptible　to　suffering。　But　just　as　air；　so　long　as　it　remains　itself；　eludes　the　light　which　is　and　remains　unyielding；　so　too；　by　the　effect　of　its　circular　movement；　it　eludes　soul…　and；　in　another　sense；　does　not。　And　so　with　fire　and　water。　　　　　12。　Or　take　it　another　way：　Since　in　our　view　this　universe　stands　to　that　as　copy　to　original；　the　living　total　must　exist　There　beforehand；　that　is　the　realm　of　complete　Being　and　everything　must　exist　There。　　　　　The　sky　There　must　be　living　and　therefore　not　bare　of　stars；　here　known　as　the　heavens…　for　stars　are　included　in　the　very　meaning　of　the　word。　Earth　too　will　be　There；　and　not　void　but　even　more　intensely　living　and　containing　all　that　lives　and　moves　upon　our　earth　and　the　plants　obviously　rooted　in　life；　sea　will　be　There　and　all　waters　with　the　movement　of　their　unending　life　and　all　the　living　things　of　the　water；　air　too　must　be　a　member　of　that　universe　with　the　living　things　of　air　as　here。　　　　　The　content　of　that　living　thing　must　surely　be　alive…　as　in　this　sphere…　and　all　that　lives　must　of　necessity　be　There。　The　nature　of　the　major　parts　determines　that　of　the　living　forms　they　comprise；　by　the　being　and　content　of　the　heaven　There　are　determined　all　the　heavenly　forms　of　life；　if　those　lesser　forms　were　not　There；　that　heaven　itself　would　not　be。　　　　　To　ask　how　those　forms　of　life　come　to　be　There　is　simply　asking　how　that　heaven　came　to　be；　it　is　asking　whence　comes　life；　whence　the　All…Life；　whence　the　All…Soul；　whence　collective　Intellect：　and　the　answer　is　that　There　no　indigence　or　impotence　can　exist　but　all　must　be　teeming；　seething；　with　life。　All　flows；　so　to　speak；　from　one　fount　not　to　be　thought　of　as　one　breath　or　warmth　but　rather　as　one　quality　englobing　and　safeguarding　all　qualities…　sweetness　with　fragrance；　wine…　quality　and　the　savours　of　everything　that　may　be　tasted；　all　colours　seen；　everything　known　to　touch；　all　that　ear　may　hear；　all　melodies；　every　rhythm。　　　　　13。　For　Intellectual…Principle　is　not　a　simplex；　nor　is　the　soul　that　proceeds　from　it：　on　the　contrary　things　include　variety　in　the　degree　of　their　simplicity；　that　is　to　say　in　so　far　as　they　are　not　compounds　but　Principles　and　Activities；…　the　activity　of　the　lowest　is　simple　in　the　sense　of　being　a　fading…out；　that　of　the　First　as　the　total　of　all　activity。　Intellectual…Principle　is　moved　in　a　movement　unfailingly　true　to　one　course；　but　its　unity　and　identity　are　not　those　of　the　partial；　they　are　those　of　its　universality；　and　indeed　the　partial　itself　is　not　a　unity　but　divides　to　infinity。　　　　　We　know　that　Intellectual…Principle　has　a　source　and　advances　to　some　term　as　its　ultimate；　now；　is　the　intermediate　between　source　and　term　to　thought　of　as　a　line　or　as　some　distinct　kind　of　body　uniform　and　unvaried？　　　　　Where　at　that　would　be　its　worth？　it　had　no　change；　if　no　differentiation　woke　it　into　life；　it　would　not　be　a　Force；　that　condition　would　in　no　way　differ　from　mere　absence　of　power　and；　even　calling　it　movement；　it　would　still　be　the　movement　of　a　life　not　all…varied　but　indiscriminate；　now　it　is　of　necessity　that　life　be　all…embracing；　covering　all　the　realms；　and　that　nothing　fail　of　life。　Intellectual…Principle；　therefore；　must　move　in　every　direction　upon　all；　or　more　precisely　must　ever　have　so　moved。　　　　　A　simplex　moving　retains　its　character；　either　there　is　no　change；　movement　has　been　null；　or　if　there　has　been　advance　it　still　remains　a　simplex　and　at　once　there　is　a　permanent　duality：　if　the　one　member　of　this　duality　is　identical　with　the　other；　then　it　is　still　as　it　was；　there　has　been　no　advance；　if　one　member　differs　from　the　other；　it　has　advanced　with　differentiation；　and；　out　of　a　certain　identity　and　difference；　it　has　produced　a　third　unity。　This　production；　based　on　Identity　and　Difference；　must　be　in　its　nature　identical　and　different；　it　will　be　not　some　particular　different　thing　but　Collective　Difference；　as　its　Identity　is　Collective　Identity。　　　　　Being；　thus；　at　once　Collective　Identity　and　Collective　Difference；　Intellectual…Principle　must　reach　over　all　different　things；　its　very　nature　then　is　to　modify　into　a　universe。　If　the　realm　of　different　things　existed　before　it；　these　different　things　must　have　modified　it　from　the　beginning；　if　they　did　not；　this　Intellectual…Principle　produced　all；　or；　rather；　was　all。　　　　　Beings　could　not　exist　save　by　the　activity　of　Intellectual…Principle；　wandering　down　every　way　it　produces　thing　after　thing；　but　wandering　always　within　itself　in　such　self…bound　wandering　as　authentic　Intellect　may　know；　this　wandering　permitted　to　its　nature　is　among　real　beings　which　keep　pace　with　its　movement；　but　it　is　always　itself；　this　is　a　stationary　wandering；　a　wandering　within　the　Meadow　of　Truth　from　which　it　does　not　stray。　　　　　It　holds　and　covers　the　universe　which　it　has　made　the　space；　so　to　speak；　of　its　movement；　itself　being　also　that　universe　which　is　space　to　it。　And　this　Meadow　of　Truth　is　varied　so　that　movement　through　it　may　be　possible；　suppose　it　not　always　and　everywhere　varied；　the　failing　of　diversity　is　a　failure　of　movement；　failure　in　movement　would　mean　a　failing　of　the　Intellectual　Act；　halting；　it　has　ceased　to　exercise　its　Intellectual　Act；　this　ceasing；　it　ceases　to　be。　　　　　The　Intellectual…Principle　is　the　Intellectual　Act；　its　movement　is　complete；　filling　Being　complete；　And　the　entire　of　Being　is　the　Intellectual　Act　entire；　comprehending　all　life　and　the　unfailing　succession　of　things。　Because　this　Principle　contains　Identity　and　Difference　its　division　is　ceaselessly　bringing　the　different　things　to　light。　Its　entire　movement　is　through　life　and　among　living　things。　To　a　traveller　over　land；　all　is　earth　but　earth　abounding　in　difference：　so　in　this　journey　the　life　through　which　Intellectual…Principle　passes　is　one　life　but；　in　its　ceaseless　changing；　a　varied　life。　　　　　Throughout　this　endless　variation　it　maintains　the　one　course　because　it　is　not；　itself；　subject　to　change　but　on　the　contrary　is　present　as　identical　and　unvarying　Being　to　the　rest　of　things。　For　if　there　be　no　such　principle　of　unchanging　identity　to　things；　all　is　dead；　activity　and　actuality　exist　nowhere。　These　〃other　things〃　through　which　it　passes　are　also　Intellectual…Principle　itself；　otherwise　it　is　not　the　all…comprehending　principle：　if　it　is　to　be　itself；　it　must　be　all…embracing；　failing　that；　it　is　not　itself。　If　it　is　complete　in　itself；　complete　because　all…embracing；　and　there　is　nothing　which　does　not　find　place　in　this　total；　then　there　can　be　nothing　belonging　to　it　which　is　not　different；　only　by　difference　can　there　be　such　co…operation　towards　a　total。　If　it　knew　no　otherness　but　was　pure　identity　its　essential　Being　would　be　the　less　for　that　failure　to　fulfil　the　specific　nature　which　its　completion　requires。　　　　　14。　On　the　nature　of　the　Intellectual…Principle　we　get　light　from　its　manifestations；　they　show　that　it　demands　such　diversity　as　is　compatible　with　its　being　a　monad。　Take　what　principle　you　will；　that　of　plant　or　animal：　if　this　principle　were　a　pure　unity　and　not　a　specifically　varied　thing；　it　could　not　so　serve　as　principle；　its　product　would　be　Matter；　the　principle　not　having　taken　all　those　forms　necessary　if　Matter　is　to　be　permeated　and　utterly　transformed。　A　face　is　not　one　mass；　there　are　nose　and　eyes；　and　the　nose　is　not　a　unity　but　has　the　differences　which　make　it　a　nose；　as　bare　unity　it　would　be　mere　mass。　　　　　There　is　infinity　in　Intellectual…Principle　since；　of　its　very　nature；　it　is　a　multiple　unity；　not　with　the　unity　of　a　house　but　with　that　of　a　Reason…Principle；　multiple　in　itself：　in　the　one　Intellectual　design　it　includes　within　itself；　as　it　were　in　outline；　all　the　outlin