the six enneads-第143章

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　Supreme　can　have　no　such　object；　we　may　not　ascribe　motion　to　it：　anything　that　comes　into　being　after　it　can　be　produced　only　as　a　consequence　of　its　unfailing　self…intention；　and；　of　course；　we　dare　not　talk　of　generation　in　time；　dealing　as　we　are　with　eternal　Beings：　where　we　speak　of　origin　in　such　reference；　it　is　in　the　sense；　merely；　of　cause　and　subordination：　origin　from　the　Supreme　must　not　be　taken　to　imply　any　movement　in　it：　that　would　make　the　Being　resulting　from　the　movement　not　a　second　principle　but　a　third：　the　Movement　would　be　the　second　hypostasis。　　　　　Given　this　immobility　in　the　Supreme；　it　can　neither　have　yielded　assent　nor　uttered　decree　nor　stirred　in　any　way　towards　the　existence　of　a　secondary。　　　　　What　happened　then？　What　are　we　to　conceive　as　rising　in　the　neighbourhood　of　that　immobility？　　　　　It　must　be　a　circumradiation…　produced　from　the　Supreme　but　from　the　Supreme　unaltering…　and　may　be　compared　to　the　brilliant　light　encircling　the　sun　and　ceaselessly　generated　from　that　unchanging　substance。　　　　　All　existences；　as　long　as　they　retain　their　character；　produce…　about　themselves；　from　their　essence；　in　virtue　of　the　power　which　must　be　in　them…　some　necessary；　outward…facing　hypostasis　continuously　attached　to　them　and　representing　in　image　the　engendering　archetypes：　thus　fire　gives　out　its　heat；　snow　is　cold　not　merely　to　itself；　fragrant　substances　are　a　notable　instance；　for；　as　long　as　they　last；　something　is　diffused　from　them　and　perceived　wherever　they　are　present。　　　　　Again；　all　that　is　fully　achieved　engenders：　therefore　the　eternally　achieved　engenders　eternally　an　eternal　being。　At　the　same　time；　the　offspring　is　always　minor：　what　then　are　we　to　think　of　the　All…Perfect　but　that　it　can　produce　nothing　less　than　the　very　greatest　that　is　later　than　itself。　The　greatest；　later　than　the　divine　unity；　must　be　the　Divine　Mind；　and　it　must　be　the　second　of　all　existence；　for　it　is　that　which　sees　The　One　on　which　alone　it　leans　while　the　First　has　no　need　whatever　of　it。　The　offspring　of　the　prior　to　Divine　Mind　can　be　no　other　than　that　Mind　itself　and　thus　is　the　loftiest　being　in　the　universe；　all　else　following　upon　it…　the　soul；　for　example；　being　an　utterance　and　act　of　the　Intellectual…Principle　as　that　is　an　utterance　and　act　of　The　One。　But　in　soul　the　utterance　is　obscured；　for　soul　is　an　image　and　must　look　to　its　own　original：　that　Principle；　on　the　contrary；　looks　to　the　First　without　mediation…　thus　becoming　what　it　is…　and　has　that　vision　not　as　from　a　distance　but　as　the　immediate　next　with　nothing　intervening；　close　to　the　One　as　Soul　to　it。　　　　　The　offspring　must　seek　and　love　the　begetter；　and　especially　so　when　begetter　and　begotten　are　alone　in　their　sphere；　when；　in　addition；　the　begetter　is　the　highest　good；　the　offspring　＇inevitably　seeking　its　Good＇　is　attached　by　a　bond　of　sheer　necessity；　separated　only　in　being　distinct。　　　　　7。　We　must　be　more　explicit：　　　　　The　Intellectual…Principle　stands　as　the　image　of　The　One；　firstly　because　there　is　a　certain　necessity　that　the　first　should　have　its　offspring；　carrying　onward　much　of　its　quality；　in　other　words　that　there　be　something　in　its　likeness　as　the　sun's　rays　tell　of　the　sun。　Yet　The　One　is　not　an　Intellectual…Principle；　how　then　does　it　engender　an　Intellectual…Principle？　　　　　Simply　by　the　fact　that　in　its　self…quest　it　has　vision：　this　very　seeing　is　the　Intellectual…Principle。　Any　perception　of　the　external　indicates　either　sensation　or　intellection；　sensation　symbolized　by　a　line；　intellection　by　a　circle。。。　＇corrupt　passage＇。　　　　　Of　course　the　divisibility　belonging　to　the　circle　does　not　apply　to　the　Intellectual…Principle；　all；　there　too；　is　a　unity；　though　a　unity　which　is　the　potentiality　of　all　existence。　　　　　The　items　of　this　potentiality　the　divine　intellection　brings　out；　so　to　speak；　from　the　unity　and　knows　them　in　detail；　as　it　must　if　it　is　to　be　an　intellectual　principle。　　　　　It　has　besides　a　consciousness；　as　it　were；　within　itself　of　this　same　potentiality；　it　knows　that　it　can　of　itself　beget　an　hypostasis　and　can　determine　its　own　Being　by　the　virtue　emanating　from　its　prior；　it　knows　that　its　nature　is　in　some　sense　a　definite　part　of　the　content　of　that　First；　that　it　thence　derives　its　essence；　that　its　strength　lies　there　and　that　its　Being　takes　perfection　as　a　derivative　and　a　recipient　from　the　First。　It　sees　that；　as　a　member　of　the　realm　of　division　and　part；　it　receives　life　and　intellection　and　all　else　it　has　and　is；　from　the　undivided　and　partless；　since　that　First　is　no　member　of　existence；　but　can　be　the　source　of　all　on　condition　only　of　being　held　down　by　no　one　distinctive　shape　but　remaining　the　undeflected　unity。　　　　　＇（CORRUPT）…　Thus　it　would　be　the　entire　universe　but　that。。。＇　　　　　And　so　the　First　is　not　a　thing　among　the　things　contained　by　the　Intellectual…Principle　though　the　source　of　all。　In　virtue　of　this　source；　things　of　the　later　order　are　essential　beings；　for　from　that　fact　there　is　determination；　each　has　its　form：　what　has　being　cannot　be　envisaged　as　outside　of　limit；　the　nature　must　be　held　fast　by　boundary　and　fixity；　though　to　the　Intellectual　Beings　this　fixity　is　no　more　than　determination　and　form；　the　foundations　of　their　substantial　existence。　　　　　A　being　of　this　quality；　like　the　Intellectual…Principle；　must　be　felt　to　be　worthy　of　the　all…pure：　it　could　not　derive　from　any　other　than　from　the　first　principle　of　all；　as　it　comes　into　existence；　all　other　beings　must　be　simultaneously　engendered…　all　the　beauty　of　the　Ideas；　all　the　Gods　of　the　Intellectual　realm。　And　it　still　remains　pregnant　with　this　offspring；　for　it　has；　so　to　speak；　drawn　all　within　itself　again；　holding　them　lest　they　fall　away　towards　Matter　to　be　〃brought　up　in　the　House　of　Rhea〃　＇in　the　realm　of　flux＇。　This　is　the　meaning　hidden　in　the　Mysteries；　and　in　the　Myths　of　the　gods：　Kronos；　as　the　wisest；　exists　before　Zeus；　he　must　absorb　his　offspring　that；　full　within　himself；　he　may　be　also　an　Intellectual…Principle　manifest　in　some　product　of　his　plenty；　afterwards；　the　myth　proceeds；　Kronos　engenders　Zeus；　who　already　exists　as　the　＇necessary　and　eternal＇　outcome　of　the　plenty　there；　in　other　words　the　offspring　of　the　Divine　Intellect；　perfect　within　itself；　is　Soul　＇the　life…principle　carrying　forward　the　Ideas　in　the　Divine　Mind＇。　　　　　Now；　even　in　the　Divine　the　engendered　could　not　be　the　very　highest；　it　must　be　a　lesser；　an　image；　it　will　be　undetermined；　as　the　Divine　is；　but　will　receive　determination；　and；　so　to　speak；　its　shaping　idea；　from　the　progenitor。　　　　　Yet　any　offspring　of　the　Intellectual…Principle　must　be　a　Reason…Principle；　the　thought　of　the　Divine　Mind　must　be　a　substantial　existence：　such　then　is　that　＇Soul＇　which　circles　about　the　Divine　Mind；　its　light；　its　image　inseparably　attached　to　it：　on　the　upper　level　united　with　it；　filled　from　it；　enjoying　it；　participant　in　its　nature；　intellective　with　it；　but　on　the　lower　level　in　contact　with　the　realm　beneath　itself；　or；　rather；　generating　in　turn　an　offspring　which　must　lie　beneath；　of　this　lower　we　will　treat　later；　so　far　we　deal　still　with　the　Divine。　　　　　8。　This　is　the　explanation　of　Plato's