the six enneads-第21章

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to　all　by　fate；　to　anticipate　the　hour　could　not　be　a　happy　act；　unless；　as　we　have　indicated；　under　stern　necessity。　　　　　If　everyone　is　to　hold　in　the　other　world　a　standing　determined　by　the　state　in　which　he　quitted　this；　there　must　be　no　withdrawal　as　long　as　there　is　any　hope　of　progress。　　　　　　　　　　　　　　　　　　　　　　　　THE　SECOND　ENNEAD。

　　　　　　　　　　　　　　　　　　　　　　　　FIRST　TRACTATE。

　　　　　　　　　　　　　　ON　THE　KOSMOS　OR　ON　THE　HEAVENLY　SYSTEM。

　　　　1。　We　hold　that　the　ordered　universe；　in　its　material　mass；　has　existed　for　ever　and　will　for　ever　endure：　but　simply　to　refer　this　perdurance　to　the　Will　of　God；　however　true　an　explanation；　is　utterly　inadequate。　　　　　The　elements　of　this　sphere　change；　the　living　beings　of　earth　pass　away；　only　the　Ideal…form　＇the　species＇　persists：　possibly　a　similar　process　obtains　in　the　All。　　　　　The　Will　of　God　is　able　to　cope　with　the　ceaseless　flux　and　escape　of　body　stuff　by　ceaselessly　reintroducing　the　known　forms　in　new　substances；　thus　ensuring　perpetuity　not　to　the　particular　item　but　to　the　unity　of　idea：　now；　seeing　that　objects　of　this　realm　possess　no　more　than　duration　of　form；　why　should　celestial　objects；　and　the　celestial　system　itself；　be　distinguished　by　duration　of　the　particular　entity？　　　　　Let　us　suppose　this　persistence　to　be　the　result　of　the　all…inclusiveness　of　the　celestial　and　universal…　with　its　consequence；　the　absence　of　any　outlying　matter　into　which　change　could　take　place　or　which　could　break　in　and　destroy。　　　　　This　explanation　would；　no　doubt；　safeguard　the　integrity　of　the　Whole；　of　the　All；　but　our　sun　and　the　individual　being　of　the　other　heavenly　bodies　would　not　on　these　terms　be　secured　in　perpetuity：　they　are　parts；　no　one　of　them　is　in　itself　the　whole；　the　all；　it　would　still　be　probable　that　theirs　is　no　more　than　that　duration　in　form　which　belongs　to　fire　and　such　entities。　　　　　This　would　apply　even　to　the　entire　ordered　universe　itself。　For　it　is　very　possible　that　this　too；　though　not　in　process　of　destruction　from　outside；　might　have　only　formal　duration；　its　parts　may　be　so　wearing　each　other　down　as　to　keep　it　in　a　continuous　decay　while；　amid　the　ceaseless　flux　of　the　Kind　constituting　its　base；　an　outside　power　ceaselessly　restores　the　form：　in　this　way　the　living　All　may　lie　under　the　same　conditions　as　man　and　horse　and　the　rest　man　and　horse　persisting　but　not　the　individual　of　the　type。　　　　　With　this；　we　would　have　no　longer　the　distinction　of　one　order；　the　heavenly　system；　stable　for　ever；　and　another；　the　earthly；　in　process　of　decay：　all　would　be　alike　except　in　the　point　of　time；　the　celestial　would　merely　be　longer　lasting。　If；　then；　we　accepted　this　duration　of　type　alone　as　a　true　account　of　the　All　equally　with　its　partial　members；　our　difficulties　would　be　eased…　or　indeed　we　should　have　no　further　problem…　once　the　Will　of　God　were　shown　to　be　capable；　under　these　conditions　and　by　such　communication；　of　sustaining　the　Universe。　　　　　But　if　we　are　obliged　to　allow　individual　persistence　to　any　definite　entity　within　the　Kosmos　then；　firstly；　we　must　show　that　the　Divine　Will　is　adequate　to　make　it　so；　secondly；　we　have　to　face　the　question；　What　accounts　for　some　things　having　individual　persistence　and　others　only　the　persistence　of　type？　and；　thirdly；　we　ask　how　the　partial　entities　of　the　celestial　system　hold　a　real　duration　which　would　thus　appear　possible　to　all　partial　things。　　　　　2。　Supposing　we　accept　this　view　and　hold　that；　while　things　below　the　moon's　orb　have　merely　type…persistence；　the　celestial　realm　and　all　its　several　members　possess　individual　eternity；　it　remains　to　show　how　this　strict　permanence　of　the　individual　identity…　the　actual　item　eternally　unchangeable…　can　belong　to　what　is　certainly　corporeal；　seeing　that　bodily　substance　is　characteristically　a　thing　of　flux。　　　　　The　theory　of　bodily　flux　is　held　by　Plato　no　less　than　by　the　other　philosophers　who　have　dealt　with　physical　matters；　and　is　applied　not　only　to　ordinary　bodies　but　to　those；　also；　of　the　heavenly　sphere。　　　　　〃How；〃　he　asks；　〃can　these　corporeal　and　visible　entities　continue　eternally　unchanged　in　identity？〃…　evidently　agreeing；　in　this　matter　also；　with　Herakleitos　who　maintained　that　even　the　sun　is　perpetually　coming　anew　into　being。　To　Aristotle　there　would　be　no　problem；　it　is　only　accepting　his　theories　of　a　fifth…substance。　　　　　But　to　those　who　reject　Aristotle's　Quintessence　and　hold　the　material　mass　of　the　heavens　to　consist　of　the　elements　underlying　the　living　things　of　this　sphere；　how　is　individual　permanence　possible？　And　the　difficulty　is　still　greater　for　the　parts；　for　the　sun　and　the　heavenly　bodies。　　　　　Every　living　thing　is　a　combination　of　soul　and　body…kind：　the　celestial　sphere；　therefore；　if　it　is　to　be　everlasting　as　an　individual　entity　must　be　so　in　virtue　either　of　both　these　constituents　or　of　one　of　them；　by　the　combination　of　soul　and　body　or　by　soul　only　or　by　body　only。　　　　　Of　course　anyone　that　holds　body　to　be　incorruptible　secures　the　desired　permanence　at　once；　no　need；　then；　to　call　on　a　soul　or　on　any　perdurable　conjunction　to　account　for　the　continued　maintenance　of　a　living　being。　　　　　But　the　case　is　different　when　one　holds　that　body　is；　of　itself；　perishable　and　that　Soul　is　the　principle　of　permanence：　this　view　obliges　us　to　the　proof　that　the　character　of　body　is　not　in　itself　fatal　either　to　the　coherence　or　to　the　lasting　stability　which　are　imperative：　it　must　be　shown　that　the　two　elements　of　the　union　envisaged　are　not　inevitably　hostile；　but　that　on　the　contrary　＇in　the　heavens＇　even　Matter　must　conduce　to　the　scheme　of　the　standing　result。　　　　　3。　We　have　to　ask；　that　is；　how　Matter；　this　entity　of　ceaseless　flux　constituting　the　physical　mass　of　the　universe；　could　serve　towards　the　immortality　of　the　Kosmos。　　　　　And　our　answer　is　〃Because　the　flux　is　not　outgoing〃：　where　there　is　motion　within　but　not　outwards　and　the　total　remains　unchanged；　there　is　neither　growth　nor　decline；　and　thus　the　Kosmos　never　ages。　　　　　We　have　a　parallel　in　our　earth；　constant　from　eternity　to　pattern　and　to　mass；　the　air；　too；　never　fails；　and　there　is　always　water：　all　the　changes　of　these　elements　leave　unchanged　the　Principle　of　the　total　living　thing；　our　world。　In　our　own　constitution；　again；　there　is　a　ceaseless　shifting　of　particles…　and　that　with　outgoing　loss…　and　yet　the　individual　persists　for　a　long　time：　where　there　is　no　question　of　an　outside　region；　the　body…principle　cannot　clash　with　soul　as　against　the　identity　and　endless　duration　of　the　living　thing。　　　　　Of　these　material　elements…　for　example…　fire；　the　keen　and　swift；　cooperates　by　its　upward　tendency　as　earth　by　its　lingering　below；　for　we　must　not　imagine　that　the　fire；　once　it　finds　itself　at　the　point　where　its　ascent　must　stop；　settles　down　as　in　its　appropriate　place；　no　longer　seeking；　like　all　the　rest；　to　expand　in　both　directions。　No：　but　higher　is　not　possible；　lower　is　repugnant　to　its　Kind；　all　that　remains　for　it　is　to　be　tractable　and；　answering　to　a　need　of　its　nature；　to　be　drawn　by　the　Soul　to　the　activity　of　life；　and　so　to　move　to　in　a　glorious　place；　in　the　Soul。　Anyone　that　dreads　its　falling　may　take　heart；　the　circuit　of　the　Soul　provides　against　any　declination；　embracing；　sustaining；　and　since　fire　has　of　itself　no　downward　tendency　it　accepts　that　guiding　without　resistance。　The　partial　elements　constituting　our　persons　do　not　suffice　for　their　own　cohesion；　once　they　are　brought　to　human　shape；　they　must　borrow　elsewhere　if　the　organism　is　to　be　maintained：　but　in　the　upper　spheres　since　there　can　be　no　loss　by　flux　no　such　replenishment　is　needed。　　　　　Suppose　such　loss；　suppose　fire　extinguished　there；　then　a　new　fire　must　be　kindled；　so　also　if　such　loss　by　flux　could　occur　in　some　of　the　superiors　from　which　the　celestial　fire　depends；　that　too　must　be　replaced：　but　with　such　transmutations；　while　there　might　be　something　continuously　similar；　there　would　be；　no　longer；　a　Living　All　abidingly　self…identical。　　　　　4。　But　matters　are　involved　here　which　demand　specific　investigation　and　cannot　be　treated　as　incidental　merely　to　our　present　problem。　We　are　faced　with　several　questions：　Is　the　heavenly　system　expose