the six enneads-第53章

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　the　partial　and　particular　Sphere；　displays　the　Divine　Intelligence　to　a　degree　in　which　no　arranging　by　reason　could　express　it。　Every　one　of　the　ceaselessly　recurrent　types　of　being　manifests　a　creating　Reason…Principle　above　all　censure。　No　fault　is　to　be　found　unless　on　the　assumption　that　everything　ought　to　come　into　being　with　all　the　perfection　of　those　that　have　never　known　such　a　coming；　the　Eternals。　In　that　case；　things　of　the　Intellectual　realm　and　things　of　the　realm　of　sense　must　remain　one　unbroken　identity　for　ever。　　　　　In　this　demand　for　more　good　than　exists；　there　is　implied　a　failure　to　recognize　that　the　form　allotted　to　each　entity　is　sufficient　in　itself；　it　is　like　complaining　because　one　kind　of　animal　lacks　horns。　We　ought　to　understand　both　that　the　Reason…Principle　must　extend　to　every　possible　existent　and；　at　the　same　time；　that　every　greater　must　include　lesser　things；　that　to　every　whole　belong　its　parts；　and　that　all　cannot　be　equality　unless　all　part　is　to　be　absent。　　　　　This　is　why　in　the　Over…World　each　entity　is　all；　while　here；　below；　the　single　thing　is　not　all　＇is　not　the　Universe　but　a　〃Self〃＇。　Thus　too；　a　man；　an　individual；　in　so　far　as　he　is　a　part；　is　not　Humanity　complete：　but　wheresoever　there　is　associated　with　the　parts　something　that　is　no　part　＇but　a　Divine；　an　Intellectual　Being＇；　this　makes　a　whole　of　that　in　which　it　dwells。　Man；　man　as　partial　thing；　cannot　be　required　to　have　attained　to　the　very　summit　of　goodness：　if　he　had；　he　would　have　ceased　to　be　of　the　partial　order。　Not　that　there　is　any　grudging　in　the　whole　towards　the　part　that　grows　in　goodness　and　dignity；　such　an　increase　in　value　is　a　gain　to　the　beauty　of　the　whole；　the　lesser　grows　by　being　made　over　in　the　likeness　of　the　greater；　by　being　admitted；　as　it　were；　to　something　of　that　greatness；　by　sharing　in　that　rank；　and　thus　even　from　this　place　of　man；　from　man's　own　self；　something　gleams　forth；　as　the　stars　shine　in　the　divine　firmament；　so　that　all　appears　one　great　and　lovely　figure…　living　or　wrought　in　the　furnaces　of　craftsmanship…　with　stars　radiant　not　only　in　the　ears　and　on　the　brow　but　on　the　breasts　too；　and　wherever　else　they　may　be　displayed　in　beauty。　　　　　15。　These　considerations　apply　very　well　to　things　considered　as　standing　alone：　but　there　is　a　stumbling…block；　a　new　problem；　when　we　think　of　all　these　forms；　permanent　and　ceaselessly　produced；　in　mutual　relationship。　　　　　The　animals　devour　each　other：　men　attack　each　other：　all　is　war　without　rest；　without　truce：　this　gives　new　force　to　the　question　how　Reason　can　be　author　of　the　plan　and　how　all　can　be　declared　well　done。　　　　　This　new　difficulty　is　not　met　by　the　former　answer；　that　all　stands　as　well　as　the　nature　of　things　allows；　that　the　blame　for　their　condition　falls　on　Matter　dragging　them　down；　that；　given　the　plan　as　we　know　it；　evil　cannot　be　eliminated　and　should　not　be；　that　the　Matter　making　its　presence　felt　is　still　not　supreme　but　remains　an　element　taken　in　from　outside　to　contribute　to　a　definite　total；　or　rather　to　be　itself　brought　to　order　by　Reason。　　　　　The　Divine　Reason　is　the　beginning　and　the　end；　all　that　comes　into　being　must　be　rational　and　fall　at　its　coming　into　an　ordered　scheme　reasonable　at　every　point。　Where；　then；　is　the　necessity　of　this　bandit　war　of　man　and　beast？　　　　　This　devouring　of　Kind　by　Kind　is　necessary　as　the　means　to　the　transmutation　of　living　things　which　could　not　keep　form　for　ever　even　though　no　other　killed　them：　what　grievance　is　it　that　when　they　must　go　their　despatch　is　so　planned　as　to　be　serviceable　to　others？　　　　　Still　more；　what　does　it　matter　when　they　are　devoured　only　to　return　in　some　new　form？　It　comes　to　no　more　than　the　murder　of　one　of　the　personages　in　a　play；　the　actor　alters　his　make…up　and　enters　in　a　new　role。　The　actor；　of　course；　was　not　really　killed；　but　if　dying　is　but　changing　a　body　as　the　actor　changes　a　costume；　or　even　an　exit　from　the　body　like　the　exit　of　the　actor　from　the　boards　when　he　has　no　more　to　say　or　do；　what　is　there　so　very　dreadful　in　this　transformation　of　living　beings　one　into　another？　　　　　Surely　it　is　much　better　so　than　if　they　had　never　existed：　that　way　would　mean　the　bleak　quenching　of　life；　precluded　from　passing　outside　itself；　as　the　plan　holds；　life　is　poured　copiously　throughout　a　Universe；　engendering　the　universal　things　and　weaving　variety　into　their　being；　never　at　rest　from　producing　an　endless　sequence　of　comeliness　and　shapeliness；　a　living　pastime。　　　　　Men　directing　their　weapons　against　each　other…　under　doom　of　death　yet　neatly　lined　up　to　fight　as　in　the　pyrrhic　sword…dances　of　their　sport…　this　is　enough　to　tell　us　that　all　human　intentions　are　but　play；　that　death　is　nothing　terrible；　that　to　die　in　a　war　or　in　a　fight　is　but　to　taste　a　little　beforehand　what　old　age　has　in　store；　to　go　away　earlier　and　come　back　the　sooner。　So　for　misfortunes　that　may　accompany　life；　the　loss　of　property；　for　instance；　the　loser　will　see　that　there　was　a　time　when　it　was　not　his；　that　its　possession　is　but　a　mock　boon　to　the　robbers；　who　will　in　their　turn　lose　it　to　others；　and　even　that　to　retain　property　is　a　greater　loss　than　to　forfeit　it。　　　　　Murders；　death　in　all　its　guises；　the　reduction　and　sacking　of　cities；　all　must　be　to　us　just　such　a　spectacle　as　the　changing　scenes　of　a　play；　all　is　but　the　varied　incident　of　a　plot；　costume　on　and　off；　acted　grief　and　lament。　For　on　earth；　in　all　the　succession　of　life；　it　is　not　the　Soul　within　but　the　Shadow　outside　of　the　authentic　man；　that　grieves　and　complains　and　acts　out　the　plot　on　this　world　stage　which　men　have　dotted　with　stages　of　their　own　constructing。　All　this　is　the　doing　of　man　knowing　no　more　than　to　live　the　lower　and　outer　life；　and　never　perceiving　that；　in　his　weeping　and　in　his　graver　doings　alike；　he　is　but　at　play；　to　handle　austere　matters　austerely　is　reserved　for　the　thoughtful：　the　other　kind　of　man　is　himself　a　futility。　Those　incapable　of　thinking　gravely　read　gravity　into　frivolities　which　correspond　to　their　own　frivolous　Nature。　Anyone　that　joins　in　their　trifling　and　so　comes　to　look　on　life　with　their　eyes　must　understand　that　by　lending　himself　to　such　idleness　he　has　laid　aside　his　own　character。　If　Socrates　himself　takes　part　in　the　trifling；　he　trifles　in　the　outer　Socrates。　　　　　We　must　remember；　too；　that　we　cannot　take　tears　and　laments　as　proof　that　anything　is　wrong；　children　cry　and　whimper　where　there　is　nothing　amiss。　　　　　16。　But　if　all　this　is　true；　what　room　is　left　for　evil？　Where　are　we　to　place　wrong…doing　and　sin？　　　　　How　explain　that　in　a　world　organized　in　good；　the　efficient　agents　＇human　beings＇　behave　unjustly；　commit　sin？　And　how　comes　misery　if　neither　sin　nor　injustice　exists？　　　　　Again；　if　all　our　action　is　determined　by　a　natural　process；　how　can　the　distinction　be　maintained　between　behaviour　in　accordance　with　nature　and　behaviour　in　conflict　with　it？　　　　　And　what　becomes　of　blasphemy　against　the　divine？　The　blasphemer　is　made　what　he　is：　a　dramatist　has　written　a　part　insulting　and　maligning　himself　and　given　it　to　an　actor　to　play。　　　　　These　considerations　oblige　us　to　state　the　Logos　＇the　Reason…Principle　of　the　Universe＇　once　again；　and　more　clearly；　and　to　justify　its　nature。　　　　　This　Reason…Principle；　then…　let　us　dare　the　definition　in　the　hope　of　conveying　the　truth…　this　Logos　is　not　the　Intellectual　Principle　unmingled；　not　the　Absolute　Divine　Intellect；　nor　does　it　descend　from　the　pure　Soul　alone；　it　is　a　dependent　of　that　Soul　while；　in　a　sense；　it　is　a　radiation　from　both　those　divine　Hypostases；　the　Intellectual　Principle　and　the　Soul…　the　Soul　as　conditioned　by　the　Intellectual　Principle　engender　this　Logos　which　is　a　Life　holding　restfully　a　certain　measure　of　Reason。　　　　　Now　all　life；　even　the　least　valuable；　is　an　activity；　and　not　a　blind　activity　like　that　of　flame；　even　where　there　is　not　sensation　the　activity　of　life　is　no　mere　haphazard　play　of　Movement：　any　object　in　which　life　is　present；　and　object　which　participates　in　Life；　is　at　once　enreasoned　in　the　sense　that　the　activity　peculiar　to　life　is　formative；　shaping　as　it　moves。　　　　　Life；　then；　aims　at　pattern　as　does　the　pantomimic　d