the six enneads-第165章

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le　to　give　a　reason　why　the　earth　is　set　in　the　midst　and　why　it　is　round　and　why　the　ecliptic　runs　precisely　as　it　does；　but；　looking　to　the　creating　principle；　we　cannot　say　that　because　this　was　the　way　therefore　things　were　so　planned：　we　can　say　only　that　because　the　All　is　what　it　is；　therefore　there　is　a　total　of　good；　the　causing　principle；　we　might　put　it；　reached　the　conclusion　before　all　formal　reasoning　and　not　from　any　premises；　not　by　sequence　or　plan　but　before　either；　since　all　of　that　order　is　later；　all　reason；　demonstration；　persuasion。　　　　　Since　there　is　a　Source；　all　the　created　must　spring　from　it　and　in　accordance　with　it；　and　we　are　rightly　told　not　to　go　seeking　the　causes　impelling　a　Source　to　produce；　especially　when　this　is　the　perfectly　sufficient　Source　and　identical　with　the　Term：　a　Source　which　is　Source　and　Term　must　be　the　All…Unity；　complete　in　itself。　　　　　8。　This　then　is　Beauty　primally：　it　is　entire　and　omnipresent　as　an　entirety；　and　therefore　in　none　of　its　parts　or　members　lacking　in　beauty；　beautiful　thus　beyond　denial。　Certainly　it　cannot　be　anything　＇be；　for　example；　Beauty＇　without　being　wholly　that　thing；　it　can　be　nothing　which　it　is　to　possess　partially　or　in　which　it　utterly　fails　＇and　therefore　it　must　entirely　be　Beauty　entire＇。　　　　　If　this　principle　were　not　beautiful；　what　other　could　be？　Its　prior　does　not　deign　to　be　beautiful；　that　which　is　the　first　to　manifest　itself…　Form　and　object　of　vision　to　the　intellect…　cannot　but　be　lovely　to　see。　It　is　to　indicate　this　that　Plato；　drawing　on　something　well　within　our　observation；　represents　the　Creator　as　approving　the　work　he　has　achieved：　the　intention　is　to　make　us　feel　the　lovable　beauty　of　the　autotype　and　of　the　Divine　Idea；　for　to　admire　a　representation　is　to　admire　the　original　upon　which　it　was　made。　　　　　It　is　not　surprising　if　we　fail　to　　recognise　what　is　passing　within　us：　lovers；　and　those　in　general　that　admire　beauty　here；　do　not　stay　to　reflect　that　it　is　to　be　traced；　as　of　course　it　must　be；　to　the　Beauty　There。　That　the　admiration　of　the　Demiurge　is　to　be　referred　to　the　Ideal　Exemplar　is　deliberately　made　evident　by　the　rest　of　the　passage：　〃He　admired；　and　determined　to　bring　the　work　into　still　closer　likeness　with　the　Exemplar〃：　he　makes　us　feel　the　magnificent　beauty　of　the　Exemplar　by　telling　us　that　the　Beauty　sprung　from　this　world　is；　itself；　a　copy　from　That。　　　　　And　indeed　if　the　divine　did　not　exist；　the　transcendently　beautiful；　in　a　beauty　beyond　all　thought；　what　could　be　lovelier　than　the　things　we　see？　Certainly　no　reproach　can　rightly　be　brought　against　this　world　save　only　that　it　is　not　That。　　　　　9。　Let　us；　then；　make　a　mental　picture　of　our　universe：　each　member　shall　remain　what　it　is；　distinctly　apart；　yet　all　is　to　form；　as　far　as　possible；　a　complete　unity　so　that　whatever　comes　into　view　shall　show　as　if　it　were　the　surface　of　the　orb　over　all；　bringing　immediately　with　it　the　vision；　on　the　one　plane；　of　the　sun　and　of　all　the　stars　with　earth　and　sea　and　all　living　things　as　if　exhibited　upon　a　transparent　globe。　　　　　Bring　this　vision　actually　before　your　sight；　so　that　there　shall　be　in　your　mind　the　gleaming　representation　of　a　sphere；　a　picture　holding　sprung；　themselves；　of　that　universe　and　repose　or　some　at　rest；　some　in　motion。　Keep　this　sphere　before　you；　and　from　it　imagine　another；　a　sphere　stripped　of　magnitude　and　of　spatial　differences；　cast　out　your　inborn　sense　of　Matter；　taking　care　not　merely　to　attenuate　it：　call　on　God；　maker　of　the　sphere　whose　image　you　now　hold；　and　pray　Him　to　enter。　And　may　He　come　bringing　His　own　Universe　with　all　the　Gods　that　dwell　in　it…　He　who　is　the　one　God　and　all　the　gods；　where　each　is　all；　blending　into　a　unity；　distinct　in　powers　but　all　one　god　in　virtue　of　that　one　divine　power　of　many　facets。　　　　　More　truly；　this　is　the　one　God　who　is　all　the　gods；　for；　in　the　coming　to　be　of　all　those；　this；　the　one；　has　suffered　no　diminishing。　He　and　all　have　one　existence　while　each　again　is　distinct。　It　is　distinction　by　state　without　interval：　there　is　no　outward　form　to　set　one　here　and　another　there　and　to　prevent　any　from　being　an　entire　identity；　yet　there　is　no　sharing　of　parts　from　one　to　another。　Nor　is　each　of　those　divine　wholes　a　power　in　fragment；　a　power　totalling　to　the　sum　of　the　measurable　segments：　the　divine　is　one　all…power；　reaching　out　to　infinity；　powerful　to　infinity；　and　so　great　is　God　that　his　very　members　are　infinites。　What　place　can　be　named　to　which　He　does　not　reach？　　　　　Great；　too；　is　this　firmament　of　ours　and　all　the　powers　constellated　within　it；　but　it　would　be　greater　still；　unspeakably；　but　that　there　is　inbound　in　it　something　of　the　petty　power　of　body；　no　doubt　the　powers　of　fire　and　other　bodily　substances　might　themselves　be　thought　very　great；　but　in　fact；　it　is　through　their　failure　in　the　true　power　that　we　see　them　burning；　destroying；　wearing　things　away；　and　slaving　towards　the　production　of　life；　they　destroy　because　they　are　themselves　in　process　of　destruction；　and　they　produce　because　they　belong　to　the　realm　of　the　produced。　　　　　The　power　in　that　other　world　has　merely　Being　and　Beauty　of　Being。　Beauty　without　Being　could　not　be；　nor　Being　voided　of　Beauty：　abandoned　of　Beauty；　Being　loses　something　of　its　essence。　Being　is　desirable　because　it　is　identical　with　Beauty；　and　Beauty　is　loved　because　it　is　Being。　How　then　can　we　debate　which　is　the　cause　of　the　other；　where　the　nature　is　one？　The　very　figment　of　Being　needs　some　imposed　image　of　Beauty　to　make　it　passable　and　even　to　ensure　its　existence；　it　exists　to　the　degree　in　which　it　has　taken　some　share　in　the　beauty　of　Idea；　and　the　more　deeply　it　has　drawn　on　this；　the　less　imperfect　it　is；　precisely　because　the　nature　which　is　essentially　the　beautiful　has　entered　into　it　the　more　intimately。　　　　　10。　This　is　why　Zeus；　although　the　oldest　of　the　gods　and　their　sovereign；　advances　first　＇in　the　Phaidros　myth＇　towards　that　vision；　followed　by　gods　and　demigods　and　such　souls　as　are　of　strength　to　see。　That　Being　appears　before　them　from　some　unseen　place　and　rising　loftily　over　them　pours　its　light　upon　all　things；　so　that　all　gleams　in　its　radiance；　it　upholds　some　beings；　and　they　see；　the　lower　are　dazzled　and　turn　away；　unfit　to　gaze　upon　that　sun；　the　trouble　falling　the　more　heavily　on　those　most　remote。　　　　　Of　those　looking　upon　that　Being　and　its　content；　and　able　to　see；　all　take　something　but　not　all　the　same　vision　always：　intently　gazing；　one　sees　the　fount　and　principle　of　Justice；　another　is　filled　with　the　sight　of　Moral　Wisdom；　the　original　of　that　quality　as　found；　sometimes　at　least；　among　men；　copied　by　them　in　their　degree　from　the　divine　virtue　which；　covering　all　the　expanse；　so　to　speak；　of　the　Intellectual　Realm　is　seen；　last　attainment　of　all；　by　those　who　have　known　already　many　splendid　visions。　　　　　The　gods　see；　each　singly　and　all　as　one。　So；　too；　the　souls；　they　see　all　There　in　right　of　being　sprung；　themselves；　of　that　universe　and　therefore　including　all　from　beginning　to　end　and　having　their　existence　There　if　only　by　that　phase　which　belongs　inherently　to　the　Divine；　though　often　too　they　are　There