the six enneads-第194章

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also　the　difference　from　man　to　man？　　　　　We　must　reflect　that；　since　the　many　forms　of　lives　are　movements…　and　so　with　the　Intellections…　they　cannot　be　identical：　there　must　be　different　lives；　distinct　intellections；　degrees　of　lightsomeness　and　clarity：　there　must　be　firsts；　seconds；　thirds；　determined　by　nearness　to　the　Firsts。　This　is　how　some　of　the　Intellections　are　gods；　others　of　a　secondary　order　having　what　is　here　known　as　reason；　while　others　again　belong　to　the　so…called　unreasoning：　but　what　we　know　here　as　unreasoning　was　There　a　Reason…Principle；　the　unintelligent　was　an　Intellect；　the　Thinker　of　Horse　was　Intellect　and　the　Thought；　Horse；　was　an　Intellect。　　　　　But　＇it　will　be　objected＇　if　this　were　a　matter　of　mere　thinking　we　might　well　admit　that　the　intellectual　concept；　remaining　concept；　should　take　in　the　unintellectual；　but　where　concept　is　identical　with　thing　how　can　the　one　be　an　Intellection　and　the　other　without　intelligence？　Would　not　this　be　Intellect　making　itself　unintelligent？　　　　　No：　the　thing　is　not　unintelligent；　it　is　Intelligence　in　a　particular　mode；　corresponding　to　a　particular　aspect　of　Life；　and　just　as　life　in　whatever　form　it　may　appear　remains　always　life；　so　Intellect　is　not　annulled　by　appearing　in　a　certain　mode。　Intellectual…Principle　adapted　to　some　particular　living　being　does　not　cease　to　be　the　Intellectual…Principle　of　all；　including　man：　take　it　where　you　will；　every　manifestation　is　the　whole；　though　in　some　special　mode；　the　particular　is　produced　but　the　possibility　is　of　all。　In　the　particular　we　see　the　Intellectual…Principle　in　realization；　the　realized　is　its　latest　phase；　in　one　case　the　last　aspect　is　〃horse〃；　at　〃horse〃　ended　the　progressive　outgoing　towards　the　lesser　forms　of　life；　as　in　another　case　it　will　end　at　something　lower　still。　The　unfolding　of　the　powers　of　this　Principle　is　always　attended　by　some　abandonment　in　regard　to　the　highest；　the　outgoing　is　by　loss；　and　by　this　loss　the　powers　become　one　thing　or　another　according　to　the　deficiency　of　the　life…form　produced　by　the　failing　principle；　it　is　then　that　they　find　the　means　of　adding　various　requisites；　the　safeguards　of　the　life　becoming　inadequate　there　appear　nail；　talon；　fang；　horn。　Thus　the　Intellectual…Principle　by　its　very　descent　is　directed　towards　the　perfect　sufficiency　of　the　natural　constitution；　finding　there　within　itself　the　remedy　of　the　failure。　　　　　10。　But　failure　There？　What　can　defensive　horns　serve　to　There？　To　sufficiency　as　living　form；　to　completeness。　That　principle　must　be　complete　as　living　form；　complete　as　Intellect；　complete　as　life；　so　that　if　it　is　not　to　be　one　thing　it　may　be　another。　Its　characteristic　difference　is　in　this　power　of　being　now　this；　now　that；　so　that；　summing　all；　it　may　be　the　completest　life…form；　Intelligence　complete；　life　in　greatest　fulness　with　each　of　the　particulars　complete　in　its　degree　while　yet；　over　all　that　multiplicity；　unity　reigns。　　　　　If　all　were　one　identity；　the　total　could　not　contain　this　variety　of　forms；　there　would　be　nothing　but　a　self…sufficing　unity。　Like　every　compound　it　must　consist　of　things　progressively　differing　in　form　and　safeguarded　in　that　form。　This　is　in　the　very　nature　of　shape　and　Reason…Principle；　a　shape；　that　of　man　let　us　suppose；　must　include　a　certain　number　of　differences　of　part　but　all　dominated　by　a　unity；　there　will　be　the　noble　and　the　inferior；　eye　and　finger；　but　all　within　a　unity；　the　part　will　be　inferior　in　comparison　with　the　total　but　best　in　its　place。　The　Reason…Principle；　too；　is　at　once　the　living　form　and　something　else；　something　distinct　from　the　being　of　that　form。　It　is　so　with　virtue　also；　it　contains　at　once　the　universal　and　the　particular；　and　the　total　is　good　because　the　universal　is　not　differentiated。　　　　　11。　The　very　heavens；　patently　multiple；　cannot　be　thought　to　disdain　any　form　of　life　since　this　universe　holds　everything。　Now　how　do　these　things　come　to　be　here？　Does　the　higher　realm　contain　all　of　the　lower？　　　　　All　that　has　been　shaped　by　Reason…Principle　and　conforms　to　Idea。　　　　　But；　having　fire　＇warmth＇　and　water；　it　will　certainly　have　vegetation；　how　does　vegetation　exist　There？　Earth；　too？　either　these　are　alive　or　they　are　There　as　dead　things　and　then　not　everything　There　has　life。　How　in　sum　can　the　things　of　this　realm　be　also　There？　　　　　Vegetal　life　we　can　well　admit；　for　the　plant　is　a　Reason…Principle　established　in　life。　If　in　the　plant　the　Reason…Principle；　entering　Matter　and　constituting　the　plant；　is　a　certain　form　of　life；　a　definite　soul；　then；　since　every　Reason…Principle　is　a　unity；　then　either　this　of　plant…life　is　the　primal　or　before　it　there　is　a　primal　plant；　source　of　its　being：　that　first　plant　would　be　a　unity；　those　here；　being　multiple；　must　derive　from　a　unity。　This　being　so；　that　primal　must　have　much　the　truer　life　and　be　the　veritable　plant；　the　plants　here　deriving　from　it　in　the　secondary　and　tertiary　degree　and　living　by　a　vestige　of　its　life。　　　　　But　earth；　how　is　there　earth　There：　what　is　the　being　of　earth　and　how　are　we　to　represent　to　ourselves　the　living　earth　of　that　realm？　　　　　First；　what　is　it；　what　the　mode　of　its　being？　　　　　Earth；　here　and　There　alike；　must　possess　shape　and　a　Reason…Principle。　Now　in　the　case　of　the　vegetal；　the　Reason…Principle　of　the　plant　here　was　found　to　be　living　in　that　higher　realm：　is　there　such　a　Reason…Principle　in　our　earth？　　　　　Take　the　most　earthy　of　things　found　shaped　in　earth　and　they　exhibit；　even　they；　the　indwelling　earth…principle。　The　growing　and　shaping　of　stones；　the　internal　moulding　of　mountains　as　they　rise；　reveal　the　working　of　an　ensouled　Reason…Principle　fashioning　them　from　within　and　bringing　them　to　that　shape：　this；　we　must　take　it；　is　the　creative　earth…principle　corresponding　to　what　we　call　the　specific　principle　of　a　tree；　what　we　know　as　earth　is　like　the　wood　of　the　tree；　to　cut　out　a　stone　is　like　lopping　a　twig　from　a　tree；　except　of　course　that　there　is　no　hurt　done；　the　stone　remaining　a　member　of　the　earth　as　the　twig；　uncut；　of　the　tree。　　　　　Realizing　thus　that　the　creative　force　inherent　in　our　earth　is　life　within　a　Reason…Principle；　we　are　easily　convinced　that　the　earth　There　is　much　more　primally　alive；　that　it　is　a　reasoned　Earth…Livingness；　the　earth　of　Real…Being；　earth　primally；　the　source　of　ours。　　　　　Fire；　similarly；　with　other　such　things；　must　be　a　Reason…Principle　established　in　Matter：　fire　certainly　does　not　originate　in　the　friction　to　which　it　may　be　traced；　the　friction　merely　brings　out　a　fire　already　existent　in　the　scheme　and　contained　in　the　materials　rubbed　together。　Matter　does　not　in　its　own　character　possess　this　fire…power：　the　true　cause　is　something　informing　the　Matter；　that　is　to　say；　a　Reason…Principle；　obviously　therefore　a　soul　having　the　power　of　bringing　fire　into　being；　that　is；　a　life　and　a　Reason…Principle　in　one。　　　　　It　is　with　this　in　mind　that　Plato　says　there　is　soul　in　everything　of　this　sphere。　That　soul　is　the　cause　of　the　fire　of　the　sense…world；　the　cause　of　fire　here　is　a　certain　Life　of　fiery　character；　the　more　authentic　fire。　That　transcendent　fire　being　more　truly　fire　will　be　more　veritably　alive；　the　fire　absolute　possesses　life。　And　the　same　principles　apply　to　the　other　elements；　water　and　air。　　　　　Why；　then；　are　water　and　air　not　ensouled　as　earth　is？　　　　　Now；　it　is　quite　certain　that　these　are　equally　within　the　living　total；　parts　of　the　living　all；　life　does　not　appear　visibly　in　them；　but　neither　does　it　in　the　case　of　the　earth　where　its　presence　is　inferred　by　what　earth　produces：　but　there　are　living　things　in　fire　and　still　more　manifestly　in　water　and　there　are　systems　of　life　in　the　air。　The　particular　fire；　rising　only　to　be　quenched；　eludes　the　soul　animating　the　universe；　it　slips　away　from　the　magnitude　which　would　manifest　the　soul　within　it；　so　with　air　and　water。　If　these　Kinds　could　somehow　be　fastened　down　to　magnitude　they　would　exhibit　the　soul　within　them；　now　concealed　by　the　fact　that　their　function　requires　them　to　be　loose　or　flowing。　It　is　much　as　in　the　case　of　the　fluids　within　ourselves；　the　flesh　and　all　that　is　formed　out　of　the　blood　into　flesh　show　the　sou