the six enneads-第160章
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from these its elements。 Suppose； however； a greater number of origins which by their mere totality comprised； without possessing any subordinates； the whole of Being； these would be first…principles but not genera： it would be as if one constructed the sensible world from the four elements… fire and the others； these elements would be first principles； but they would not be genera； unless the term 〃genus〃 is to be used equivocally。 But does this assertion of certain genera which are at the same time first…principles imply that by combining the genera； each with its subordinates； we find the whole of Being in the resultant combination？ But then； taken separately； their existence will not be actual but only potential； and they will not be found in isolation。 Suppose； on the other hand； we ignore the genera and combine the particulars： what then becomes of the ignored genera？ They will； surely； exist in the purity of their own isolation； and the mixtures will not destroy them。 The question of how this result is achieved may be postponed。 For the moment we take it as agreed that there are genera as distinct from principles of Being and that； on another plane； principles ＇elements＇ are opposed to compounds。 We are thus obliged to show in what relation we speak of genera and why we distinguish them instead of summing them under a unity； for otherwise we imply that their coalescence into a unity is fortuitous； whereas it would be more plausible to dispense with their separate existence。 If all the genera could be species of Being； all individuals without exception being immediately subordinate to these species； then such a unification becomes feasible。 But that supposition bespeaks annihilation for the genera： the species will no longer be species； plurality will no longer be subordinated to unity； everything must be the unity； unless there exist some thing or things outside the unity。 The One never becomes many… as the existence of species demands… unless there is something distinct from it： it cannot of itself assume plurality； unless we are to think of it as being broken into pieces like some extended body： but even so； the force which breaks it up must be distinct from it： if it is itself to effect the breaking up… or whatever form the division may take… then it is itself previously divided。 For these and many other reasons we must abstain from positing a single genus； and especially because neither Being nor Substance can be the predicate of any given thing。 If we do predicate Being； it is only as an accidental attribute； just as when we predicate whiteness of a substance； we are not predicating the Absolute Whiteness。 3。 We assert； then； a plurality of Existents； but a plurality not fortuitous and therefore a plurality deriving from a unity。 But even admitting this derivation from a unity… a unity however not predicated of them in respect of their essential being… there is； surely； no reason why each of these Existents； distinct in character from every other； should not in itself stand as a separate genus。 Is； then； this unity external to the genera thus produced； this unity which is their source though it cannot be predicated of them in respect of their essence？ it is indeed external； the One is beyond； it cannot； therefore； be included among the genera： it is the ＇transcendent＇ source； while they stand side by side as genera。 Yet surely the one must somehow be included ＇among the genera＇？ No： it is the Existents we are investigating； not that which is beyond Existence。 We pass on； then； to consider that which is included； and find to our surprise the cause included with the things it causes： it is surely strange that causes and effects should be brought into the same genus。 But if the cause is included with its effects only in the sense in which a genus is included with its subordinates； the subordinates being of a different order； so that it cannot be predicated of them whether as their genus or in any other relation； these subordinates are obviously themselves genera with subordinates of their own： you may； for example； be the cause of the operation of walking； but the walking is not subordinate to you in the relation of species to genus； and if walking had nothing prior to it as its genus； but had posteriors； then it would be a ＇primary＇ genus and rank among the Existents。 Perhaps； however； it must be utterly denied that unity is even the cause of other things； they should be considered rather as its parts or elements… if the terms may be allowed；… their totality constituting a single entity which our thinking divides。 All unity though it be； it goes by a wonderful power out into everything； it appears as many and becomes many when there is a motion； the fecundity of its nature causes the One to be no longer one； and we； displaying what we call its parts； consider them each as a unity and make them into 〃genera；〃 unaware of our failure to see the whole at once。 We display it； then； in parts； though； unable to restrain their natural tendency to coalesce； we bring these parts together again； resign them to the whole and allow them to become a unity； or rather to be a unity。 All this will become clearer in the light of further consideration… when； that is to say； we have ascertained the number of the genera； for thus we shall also discover their causes。 It is not enough to deny； we must advance by dint of thought and comprehension。 The way is clear： 4。 If we had to ascertain the nature of body and the place it holds in the universe； surely we should take some sample of body； say stone； and examine into what constituents it may be divided。 There would be what we think of as the substrate of stone； its quantity… in this case； a magnitude； its quality… for example； the colour of stone。 As with stone； so with every other body： we should see that in this thing； body； there are three distinguishable characteristics… the pseudo…substance； the quantity； the quality… though they all make one and are only logically trisected； the three being found to constitute the unit thing； body。 If motion were equally inherent in its constitution； we should include this as well； and the four would form a unity； the single body depending upon them all for its unity and characteristic nature。 The same method must be applied in examining the Intellectual Substance and the genera and first…principles of the Intellectual sphere。 But we must begin by subtracting what is peculiar to body； its coming…to…be； its sensible nature； its magnitude… that is to say； the characteristics which produce isolation and mutual separation。 It is an Intellectual Being we have to consider； an Authentic Existent； possessed of a unity surpassing that of any sensible thing。 Now the wonder comes how a unity of this type can be many as well as one。 In the case of body it was easy to concede unity…with…plurality； the one body is divisible to infinity； its colour is a different thing from its shape； since in fact they are separated。 But if we take Soul； single； continuous； without extension； of the highest simplicity… as the first effort of the mind makes manifest… how can we expect to find multiplicity here too？ We believed that the division of the living being into body and soul was final： body indeed was manifold； composite； diversified； but in soul we imagined we had found a simplex； and boldly made a halt； supposing that we had come to the limit of our course。 Let us examine this soul； presented to us from the Intellectual realm as body from the Sensible。 How is its unity a plurality？ How is its plurality a unity？ Clearly its unity is not that of a composite formed from diverse elements； but that of a single nature comprising a plurality。 This problem attacked and solved； the truth about the genera comprised in Being will thereby； as we asserted； be elucidated also。 5。 A first point demanding consideration： Bodies… those； for example； of animals and plants… are each a multiplicity founded on colour and shape and magnitude； and on the forms and arrangement of parts： yet all these elements spring from a unity。 Now this unity must be either Unity…Absolute or some unity less thorough…going and complete；
