the six enneads-第104章

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　and　there　is　a　class…　rhetoric；　music　and　every　other　method　of　swaying　mind　or　soul；　with　their　power　of　modifying　for　better　or　for　worse…　and　we　have　to　ascertain　what　these　arts　come　to　and　what　kind　of　power　lies　in　them。　　　　　On　all　these　points；　in　so　far　as　they　bear　on　our　present　purpose；　we　must　do　what　we　can　to　work　out　some　approximate　explanation。　　　　　It　is　abundantly　evident　that　the　Circuit　is　a　cause；　it　modifies；　firstly；　itself　and　its　own　content；　and　undoubtedly　also　it　tells　on　the　terrestrial；　not　merely　in　accordance　with　bodily　conditions　but　also　by　the　states　of　the　soul　it　sets　up；　and　each　of　its　members　has　an　operation　upon　the　terrestrial　and　in　general　upon　all　the　lower。　　　　　Whether　there　is　a　return　action　of　the　lower　upon　the　higher　need　not　trouble　us　now：　for　the　moment　we　are　to　seek；　as　far　as　discussion　can　exhibit　it；　the　method　by　which　action　takes　place；　and　we　do　not　challenge　the　opinions　universally　or　very　generally　entertained。　　　　　We　take　the　question　back　to　the　initial　act　of　causation。　It　cannot　be　admitted　that　either　heat　or　cold　and　the　like　what　are　known　as　the　primal　qualities　of　the　elements…　or　any　admixture　of　these　qualities；　should　be　the　first　causes　we　are　seeking；　equally　inacceptable；　that　while　the　sun's　action　is　all　by　heat；　there　is　another　member　of　the　Circuit　operating　wholly　by　cold…　incongruous　in　the　heavens　and　in　a　fiery　body…　nor　can　we　think　of　some　other　star　operating　by　liquid　fire。　　　　　Such　explanations　do　not　account　for　the　differences　of　things；　and　there　are　many　phenomena　which　cannot　be　referred　to　any　of　these　causes。　Suppose　we　allow　them　to　be　the　occasion　of　moral　differences…　determined；　thus；　by　bodily　composition　and　constitution　under　a　reigning　heat　or　cold…　does　that　give　us　a　reasonable　explanation　of　envy；　jealously；　acts　of　violence？　Or；　if　it　does；　what；　at　any　rate；　are　we　to　think　of　good　and　bad　fortune；　rich　men　and　poor；　gentle　blood；　treasure…trove？　　　　　An　immensity　of　such　examples　might　be　adduced；　all　leading　far　from　any　corporeal　quality　that　could　enter　the　body　and　soul　of　a　living　thing　from　the　elements：　and　it　is　equally　impossible　that　the　will　of　the　stars；　a　doom　from　the　All；　any　deliberation　among　them；　should　be　held　responsible　for　the　fate　of　each　and　all　of　their　inferiors。　It　is　not　to　be　thought　that　such　beings　engage　themselves　in　human　affairs　in　the　sense　of　making　men　thieves；　slave…dealers；　burglars；　temple…strippers；　or　debased　effeminates　practising　and　lending　themselves　to　disgusting　actions：　that　is　not　merely　unlike　gods；　it　is　unlike　mediocre　men；　it　is；　perhaps；　beneath　the　level　of　any　existing　being　where　there　is　not　the　least　personal　advantage　to　be　gained。　　　　　32。　If　we　can　trace　neither　to　material　agencies　＇blind　elements＇　nor　to　any　deliberate　intention　the　influences　from　without　which　reach　to　us　and　to　the　other　forms　of　life　and　to　the　terrestrial　in　general；　what　cause　satisfactory　to　reason　remains？　　　　　The　secret　is：　firstly；　that　this　All　is　one　universally　comprehensive　living　being；　encircling　all　the　living　beings　within　it；　and　having　a　soul；　one　soul；　which　extends　to　all　its　members　in　the　degree　of　participant　membership　held　by　each；　secondly；　that　every　separate　thing　is　an　integral　part　of　this　All　by　belonging　to　the　total　material　fabric…　unrestrictedly　a　part　by　bodily　membership；　while；　in　so　far　as　it　has　also　some　participation　in　the　All。　Soul；　it　possesses　in　that　degree　spiritual　membership　as　well；　perfect　where　participation　is　in　the　All…Soul　alone；　partial　where　there　is　also　a　union　with　a　lower　soul。　　　　　But；　with　all　this　gradation；　each　several　thing　is　affected　by　all　else　in　virtue　of　the　common　participation　in　the　All；　and　to　the　degree　of　its　own　participation。　　　　　This　One…All；　therefore；　is　a　sympathetic　total　and　stands　as　one　living　being；　the　far　is　near；　it　happens　as　in　one　animal　with　its　separate　parts：　talon；　horn；　finger；　and　any　other　member　are　not　continuous　and　yet　are　effectively　near；　intermediate　parts　feel　nothing；　but　at　a　distant　point　the　local　experience　is　known。　Correspondent　things　not　side　by　side　but　separated　by　others　placed　between；　the　sharing　of　experience　by　dint　of　like　condition…　this　is　enough　to　ensure　that　the　action　of　any　distant　member　be　transmitted　to　its　distant　fellow。　Where　all　is　a　living　thing　summing　to　a　unity　there　is　nothing　so　remote　in　point　of　place　as　not　to　be　near　by　virtue　of　a　nature　which　makes　of　the　one　living　being　a　sympathetic　organism。　　　　　Where　there　is　similarity　between　a　thing　affected　and　the　thing　affecting　it；　the　affection　is　not　alien；　where　the　affecting　cause　is　dissimilar　the　affection　is　alien　and　unpleasant。　　　　　Such　hurtful　action　of　member　upon　member　within　one　living　being　need　not　seem　surprising：　within　ourselves；　in　our　own　activities；　one　constituent　can　be　harmed　by　another；　bile　and　animal　spirit　seem　to　press　and　goad　other　members　of　the　human　total：　in　the　vegetal　realm　one　part　hurts　another　by　sucking　the　moisture　from　it。　And　in　the　All　there　is　something　analogous　to　bile　and　animal　spirit；　as　to　other　such　constituents。　For　visibly　it　is　not　merely　one　living　organism；　it　is　also　a　manifold。　In　virtue　of　the　unity　the　individual　is　preserved　by　the　All：　in　virtue　of　the　multiplicity　of　things　having　various　contacts；　difference　often　brings　about　mutual　hurt；　one　thing；　seeking　its　own　need；　is　detrimental　to　another；　what　is　at　once　related　and　different　is　seized　as　food；　each　thing；　following　its　own　natural　path；　wrenches　from　something　else　what　is　serviceable　to　itself；　and　destroys　or　checks　in　its　own　interest　whatever　is　becoming　a　menace　to　it：　each；　occupied　with　its　peculiar　function；　assists　no　doubt　anything　able　to　profit　by　that；　but　harms　or　destroys　what　is　too　weak　to　withstand　the　onslaught　of　its　action；　like　fire　withering　things　round　it　or　greater　animals　in　their　march　thrusting　aside　or　trampling　under　foot　the　smaller。　　　　　The　rise　of　all　these　forms　of　being　and　their　modification；　whether　to　their　loss　or　gain；　all　goes　to　the　fulfillment　of　the　natural　unhindered　life　of　that　one　living　being：　for　it　was　not　possible　for　the　single　thing　to　be　as　if　it　stood　alone；　the　final　purpose　could　not　serve　to　that　only　end；　intent　upon　the　partial：　the　concern　must　be　for　the　whole　to　which　each　item　is　member：　things　are　different　both　from　each　other　and　in　their　own　stages；　therefore　cannot　be　complete　in　one　unchanging　form　of　life；　nor　could　anything　remain　utterly　without　modification　if　the　All　is　to　be　durable；　for　the　permanence　of　an　All　demands　varying　forms。　　　　　33。　The　Circuit　does　not　go　by　chance　but　under　the　Reason…Principle　of　the　living　whole；　therefore　there　must　be　a　harmony　between　cause　and　caused；　there　must　be　some　order　ranging　things　to　each　other's　purpose；　or　in　due　relation　to　each　other：　every　several　configuration　within　the　Circuit　must　be　accompanied　by　a　change　in　the　position　and　condition　of　things　subordinate　to　it；　which　thus　by　their　varied　rhythmic　movement　make　up　one　total　dance…play。　　　　　In　our　dance…plays　there　are　outside　elements　contributing　to　the　total　effect…　fluting；　singing；　and　other　linked　accessories…　and　each　of　these　changes　in　each　new　movement：　there　is　no　need　to　dwell　on　these；　their　significance　is　obvious。　But　besides　this　there　is　the　fact　that　the　limbs　of　the　dancer　cannot　possibly　keep　the　same　positions　in　every　figure；　they　adapt　themselves　to　the　plan；　bending　as　it　dictates；　one　lowered；　another　raised；　one　active；　another　resting　as　the　set　pattern　changes。　The　dancer's　mind　is　on　his　own　purpose；　his　limbs　are　submissive　to　the　dance…movement　which　they　accomplish　to　the　end；　so　that　the　connoisseur　can　explain　that　this　or　that　figure　is　the　motive　for　the　lifting；　bending；　concealment；　effacing；　of　the　various　members　of　the　body；　and　in　all　this　the　executant　does　not　choose　the　particular　motions　for　their　own　sake；　the　whole　play　of　the　entire　person　dictates　the　necessary　position　to　each　limb　and　member　as　it　serves　to　the　plan。　　　　　Now　this　is　the　mode　in　which　the　heavenly　beings　＇the　diviner　members　of　the　All＇　must　be　held　to　be　causes