the six enneads-第50部分

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uned　to　the　operative　part　of　the　Soul　in　them。　Those　that　go　after　evil　are　natures　that　have　merged　all　the　Love…Principles　within　them　in　the　evil　desires　springing　in　their　hearts　and　allowed　the　right　reason；　which　belongs　to　our　kind；　to　fall　under　the　spell　of　false　ideas　from　another　source。　　　　　All　the　natural　Loves；　all　that　serve　the　ends　of　Nature；　are　good；　in　a　lesser　Soul；　inferior　in　rank　and　in　scope；　in　the　greater　Soul；　superior；　but　all　belong　to　the　order　of　Being。　Those　forms　of　Love　that　do　not　serve　the　purposes　of　Nature　are　merely　accidents　attending　on　perversion：　in　no　sense　are　they　Real…Beings　or　even　manifestations　of　any　Reality；　for　they　are　no　true　issue　of　Soul；　they　are　merely　accompaniments　of　a　spiritual　flaw　which　the　Soul　automatically　exhibits　in　the　total　of　disposition　and　conduct。　　　　　In　a　word；　all　that　is　truly　good　in　a　Soul　acting　to　the　purposes　of　nature　and　within　its　appointed　order；　all　this　is　Real…Being：　anything　else　is　alien；　no　act　of　the　Soul；　but　merely　something　that　happens　to　it：　a　parallel　may　be　found　in　false　mentation；　notions　behind　which　there　is　no　reality　as　there　is　in　the　case　of　authentic　ideas；　the　eternal；　the　strictly　defined；　in　which　there　is　at　once　an　act　of　true　knowing；　a　truly　knowable　object　and　authentic　existence…　and　this　not　merely　in　the　Absolute；　but　also　in　the　particular　being　that　is　occupied　by　the　authentically　knowable　and　by　the　Intellectual…Principle　manifest　in　every　several　form。　　　　　In　each　particular　human　being　we　must　admit　the　existence　of　the　authentic　Intellective　Act　and　of　the　authentically　knowable　object…　though　not　as　wholly　merged　into　our　being；　since　we　are　not　these　in　the　absolute　and　not　exclusively　these…　and　hence　our　longing　for　absolute　things：　it　is　the　expression　of　our　intellective　activities：　if　we　sometimes　care　for　the　partial；　that　affection　is　not　direct　but　accidental；　like　our　knowledge　that　a　given　triangular　figure　is　made　up　of　two　right　angles　because　the　absolute　triangle　is　so。　　　　　8。　But　what　are　we　to　understand　by　this　Zeus　with　the　garden　into　which；　we　are　told；　Poros　or　Wealth　entered？　And　what　is　the　garden？　　　　　We　have　seen　that　the　Aphrodite　of　the　Myth　is　the　Soul　and　that　Poros；　Wealth；　is　the　Reason…Principle　of　the　Universe：　we　have　still　to　explain　Zeus　and　his　garden。　　　　　We　cannot　take　Zeus　to　be　the　Soul；　which　we　have　agreed　is　represented　by　Aphrodite。　　　　　Plato；　who　must　be　our　guide　in　this　question；　speaks　in　the　Phaedrus　of　this　God；　Zeus；　as　the　Great　Leader…　though　elsewhere　he　seems　to　rank　him　as　one　of　three…　but　in　the　Philebus　he　speaks　more　plainly　when　he　says　that　there　is　in　Zeus　not　only　a　royal　Soul；　but　also　a　royal　Intellect。　　　　　As　a　mighty　Intellect　and　Soul；　he　must　be　a　principle　of　Cause；　he　must　be　the　highest　for　several　reasons　but　especially　because　to　be　King　and　Leader　is　to　be　the　chief　cause：　Zeus　then　is　the　Intellectual　Principle。　Aphrodite；　his　daughter；　issue　of　him；　dwelling　with　him；　will　be　Soul；　her　very　name　Aphrodite　＇=　the　habra；　delicate＇　indicating　the　beauty　and　gleam　and　innocence　and　delicate　grace　of　the　Soul。　　　　　And　if　we　take　the　male　gods　to　represent　the　Intellectual　Powers　and　the　female　gods　to　be　their　souls…　to　every　Intellectual　Principle　its　companion　Soul…　we　are　forced；　thus　also；　to　make　Aphrodite　the　Soul　of　Zeus；　and　the　identification　is　confirmed　by　Priests　and　Theologians　who　consider　Aphrodite　and　Hera　one　and　the　same　and　call　Aphrodite's　star　the　star　of　Hera。　　　　　9。　This　Poros；　Possession；　then；　is　the　Reason…Principle　of　all　that　exists　in　the　Intellectual　Realm　and　in　the　supreme　Intellect；　but　being　more　diffused；　kneaded　out　as　it　were；　it　must　touch　Soul；　be　in　Soul；　＇as　the　next　lower　principle＇。　　　　　For；　all　that　lies　gathered　in　the　Intellect　is　native　to　it：　nothing　enters　from　without；　but　〃Poros　intoxicated〃　is　some　Power　deriving　satisfaction　outside　itself：　what；　then；　can　we　understand　by　this　member　of　the　Supreme　filled　with　Nectar　but　a　Reason…Principle　falling　from　a　loftier　essence　to　a　lower？　This　means　that　the　Reason…Principle　upon　〃the　birth　of　Aphrodite〃　left　the　Intellectual　for　the　Soul；　breaking　into　the　garden　of　Zeus。　　　　　A　garden　is　a　place　of　beauty　and　a　glory　of　wealth：　all　the　loveliness　that　Zeus　maintains　takes　its　splendour　from　the　Reason…Principle　within　him；　for　all　this　beauty　is　the　radiation　of　the　Divine　Intellect　upon　the　Divine　Soul；　which　it　has　penetrated。　What　could　the　Garden　of　Zeus　indicate　but　the　images　of　his　Being　and　the　splendours　of　his　glory？　And　what　could　these　divine　splendours　and　beauties　be　but　the　Ideas　streaming　from　him？　　　　　These　Reason…Principles…　this　Poros　who　is　the　lavishness；　the　abundance　of　Beauty…　are　at　one　and　are　made　manifest；　this　is　the　Nectar…drunkenness。　For　the　Nectar　of　the　gods　can　be　no　other　than　what　the　god…nature　essentially　demands；　and　this　is　the　Reason　pouring　down　from　the　divine　Mind。　　　　　The　Intellectual　Principle　possesses　Itself　to　satiety；　but　there　is　no　〃drunken〃　abandonment　in　this　possession　which　brings　nothing　alien　to　it。　But　the　Reason…Principle…　as　its　offspring；　a　later　hypostasis…　is　already　a　separate　Being　and　established　in　another　Realm；　and　so　is　said　to　lie　in　the　garden　of　this　Zeus　who　is　divine　Mind；　and　this　lying　in　the　garden　takes　place　at　the　moment　when；　in　our　way　of　speaking；　Aphrodite　enters　the　realm　of　Being。　　　　　10。　〃Our　way　of　speaking〃…　for　myths；　if　they　are　to　serve　their　purpose；　must　necessarily　import　time…distinctions　into　their　subject　and　will　often　present　as　separate；　Powers　which　exist　in　unity　but　differ　in　rank　and　faculty；　they　will　relate　the　births　of　the　unbegotten　and　discriminate　where　all　is　one　substance；　the　truth　is　conveyed　in　the　only　manner　possible；　it　is　left　to　our　good　sense　to　bring　all　together　again。　　　　　On　this　principle　we　have；　here；　Soul　dwelling　with　the　divine　Intelligence；　breaking　away　from　it；　and　yet　again　being　filled　to　satiety　with　the　divine　Ideas…　the　beautiful　abounding　in　all　plenty；　so　that　every　splendour　become　manifest　in　it　with　the　images　of　whatever　is　lovely…　Soul　which；　taken　as　one　all；　is　Aphrodite；　while　in　it　may　be　distinguished　the　Reason…Principles　summed　under　the　names　of　Plenty　and　Possession；　produced　by　the　downflow　of　the　Nectar　of　the　over　realm。　The　splendours　contained　in　Soul　are　thought　of　as　the　garden　of　Zeus　with　reference　to　their　existing　within　Life；　and　Poros　sleeps　in　this　garden　in　the　sense　of　being　sated　and　heavy　with　its　produce。　Life　is　eternally　manifest；　an　eternal　existent　among　the　existences；　and　the　banqueting　of　the　gods　means　no　more　than　that　they　have　their　Being　in　that　vital　blessedness。　And　Love…　〃born　at　the　banquet　of　the　gods〃…　has　of　necessity　been　eternally　in　existence；　for　it　springs　from　the　intention　of　the　Soul　towards　its　Best；　towards　the　Good；　as　long　as　Soul　has　been；　Love　has　been。　　　　　Still　this　Love　is　of　mixed　quality。　On　the　one　hand　there　is　in　it　the　lack　which　keeps　it　craving：　on　the　other；　it　is　not　entirely　destitute；　the　deficient　seeks　more　of　what　it　has；　and　certainly　nothing　absolutely　void　of　good　would　ever　go　seeking　the　good。　　　　　It　is　said　then　to　spring　from　Poverty　and　Possession　in　the　sense　that　Lack　and　Aspiration　and　the　Memory　of　the　Ideal　Principles；　all　present　together　in　the　Soul；　produce　that　Act　towards　The　Good　which　is　Love。　Its　Mother　is　Poverty；　since　striving　is　for　the　needy；　and　this　Poverty　is　Matter；　for　Matter　is　the　wholly　poor：　the　very　ambition　towards　the　good　is　a　sign　of　existing　indetermination；　there　is　a　lack　of　shape　and　of　Reason　in　that　which　must　aspire　towards　the　Good；　and　the　greater　degree　of　effort　implies　the　lower　depth　of　materiality。　A　thing　aspiring　towards　the　Good　is　an　Ideal…principle　only　when　the　striving　＇with　attainment＇　will　leave　it　still　unchanged　in　Kind：　when　it　must　take　in　something　other　than　itself；　its　aspiration　is　the　presentment　of　Matter　to　the　incoming　power。　　　　　Thus　Love　is　at　once；　in　some　degree　a　thing　of　Matter　and　at　the　same　time　a　Celestial；　sprung　of　the　Soul；　for　Love　lacks　its　Good　but；　from　its　very　birth；　strives　towards　It。　　　　　　　　　　　　　　　　　　　　　　　　　SIXTH　TRACTATE。

　　　　　　　　　　　　　　　THE　IMPASSIVITY　OF　THE　UNEMBODIED。

　　　　1。　In　our　theory；　feelings　are　not　states；　they　are　action　upon　experience；　action　accompanied　by　judgement：　the　states；　we　hold；　are　seated　elsewhere；　they　may　be　referred　to　the　vitalized　body；　the　judgement　resides　in　the　Soul；　and　is　distinct　from　the　state…　for；　if　it　is　not　distinct；　another　judgement　is　demanded；　one　that　is　distinct；　and；　so；　we　may　be　sent　back　for　ever。　　　　　Still；　this　leaves　it　undecided　whether　in　the　act　of　judgement　the　judging　faculty　does　or　does　not　take　to　itself　something　of　its　object。　　　　　If　the　judging　faculty　does　actually　receive　an　imprint；　then　it　partakes　of　the　state…　though　what　are　called　the　Impressions　may　be　of　quite　another　nature　than　is　supposed；　they　may　be　like　Thought；　that　is　to　say　they　may　be　acts　rather　than　states；　there　may　be；　here　too；　awareness　without　participation。　　　　　For　ourselves；　it　could　never　be　in　our　system…　or　in　our　liking…　to　bring　the　Soul　down　to　participation　in　such　modes　and　modifications　as　the　warmth　and　cold　of　material　frames。　　　　　What　is　known　as　the　Impressionable　faculty　of　the　soul…　to　pathetikon…　would　need　to　be　identified：　we　must　satisfy　ourselves　as　to　whether　this　too；　like　the　Soul　as　a　unity；　is　to　be　classed　as　immune　or；　on　the　contrary；　as　precisely　the　only　part　susceptible　of　being　affected；　this　question；　however；　may　be　held　over；　we　proceed　to　examine　its　preliminaries。　　　　　Even　in　the　superior　phase　of　the　Soul…　that　which　precedes　the　impressionable　faculty　and　any　sensation…　how　can　we　reconcile　immunity　with　the　indwelling　of　vice；　false　notions；　ignorance？　Inviolability；　and　yet　likings　and　dislikings；　the　Soul　enjoying；　grieving；　angry；　grudging；　envying；　desiring；　never　at　peace　but　stirring　and　shifting　with　everything　that　confronts　it！　　　　　If　the　Soul　were　material　and　had　magnitude；　it　would　be　difficult；　indeed　quite　impossible；　to　make　it　appear　to　be　immune；　unchangeable；　when　any　of　such　emotions　lodge　in　it。　And　even　conside