the six enneads- 第114部分

f　eyes　and　hands　but　by　his　participation　in　his　art。　The　beauty；　therefore；　exists　in　a　far　higher　state　in　the　art；　for　it　does　not　come　over　integrally　into　the　work；　that　original　beauty　is　not　transferred；　what　comes　over　is　a　derivative　and　a　minor：　and　even　that　shows　itself　upon　the　statue　not　integrally　and　with　entire　realization　of　intention　but　only　in　so　far　as　it　has　subdued　the　resistance　of　the　material。　　　　　Art；　then；　creating　in　the　image　of　its　own　nature　and　content；　and　working　by　the　Idea　or　Reason…Principle　of　the　beautiful　object　it　is　to　produce；　must　itself　be　beautiful　in　a　far　higher　and　purer　degree　since　it　is　the　seat　and　source　of　that　beauty；　indwelling　in　the　art；　which　must　naturally　be　more　complete　than　any　comeliness　of　the　external。　In　the　degree　in　which　the　beauty　is　diffused　by　entering　into　matter；　it　is　so　much　the　weaker　than　that　concentrated　in　unity；　everything　that　reaches　outwards　is　the　less　for　it；　strength　less　strong；　heat　less　hot；　every　power　less　potent；　and　so　beauty　less　beautiful。　　　　　Then　again　every　prime　cause　must　be；　within　itself；　more　powerful　than　its　effect　can　be：　the　musical　does　not　derive　from　an　unmusical　source　but　from　music；　and　so　the　art　exhibited　in　the　material　work　derives　from　an　art　yet　higher。　　　　　Still　the　arts　are　not　to　be　slighted　on　the　ground　that　they　create　by　imitation　of　natural　objects；　for；　to　begin　with；　these　natural　objects　are　themselves　imitations；　then；　we　must　recognise　that　they　give　no　bare　reproduction　of　the　thing　seen　but　go　back　to　the　Ideas　from　which　Nature　itself　derives；　and；　furthermore；　that　much　of　their　work　is　all　their　own；　they　are　holders　of　beauty　and　add　where　nature　is　lacking。　Thus　Pheidias　wrought　the　Zeus　upon　no　model　among　things　of　sense　but　by　apprehending　what　form　Zeus　must　take　if　he　chose　to　become　manifest　to　sight。　　　　　2。　But　let　us　leave　the　arts　and　consider　those　works　produced　by　Nature　and　admitted　to　be　naturally　beautiful　which　the　creations　of　art　are　charged　with　imitating；　all　reasoning　life　and　unreasoning　things　alike；　but　especially　the　consummate　among　them；　where　the　moulder　and　maker　has　subdued　the　material　and　given　the　form　he　desired。　Now　what　is　the　beauty　here？　It　has　nothing　to　do　with　the　blood　or　the　menstrual　process：　either　there　is　also　a　colour　and　form　apart　from　all　this；　or　there　is　nothing　unless　sheer　ugliness　or　a　bare　recipient；　as　it　were　the　mere　Matter　of　beauty。　　　　　Whence　shone　forth　the　beauty　of　Helen；　battle…sought；　or　of　all　those　women　like　in　loveliness　to　Aphrodite；　or　of　Aphrodite　herself；　or　of　any　human　being　that　has　been　perfect　in　beauty；　or　of　any　of　these　gods　manifest　to　sight；　or　unseen　but　carrying　what　would　be　beauty　if　we　saw？　　　　　In　all　these　is　it　not　the　Idea；　something　of　that　realm　but　communicated　to　the　produced　from　within　the　producer　just　as　in　works　of　art；　we　held；　it　is　communicated　from　the　arts　to　their　creations？　Now　we　can　surely　not　believe　that；　while　the　made　thing　and　the　Idea　thus　impressed　upon　Matter　are　beautiful；　yet　the　Idea　not　so　alloyed　but　resting　still　with　the　creator…　the　Idea　primal；　immaterial；　firmly　a　unity…　is　not　Beauty。　　　　　If　material　extension　were　in　itself　the　ground　of　beauty；　then　the　creating　principle；　being　without　extension；　could　not　be　beautiful：　but　beauty　cannot　be　made　to　depend　upon　magnitude　since；　whether　in　a　large　object　or　a　small；　the　one　Idea　equally　moves　and　forms　the　mind　by　its　inherent　power。　A　further　indication　is　that　as　long　as　the　object　remains　outside　us　we　know　nothing　of　it；　it　affects　us　by　entry；　but　only　as　an　Idea　can　it　enter　through　the　eyes　which　are　not　of　scope　to　take　an　extended　mass：　we　are；　no　doubt；　simultaneously　possessed　of　the　magnitude　which；　however；　we　take　in　not　as　mass　but　by　an　elaboration　upon　the　presented　form。　　　　　Then　again　the　principle　producing　the　beauty　must　be；　itself；　ugly；　neutral　or　beautiful：　ugly；　it　could　not　produce　the　opposite；　neutral；　why　should　its　product　be　the　one　rather　than　the　other？　The　Nature；　then；　which　creates　things　so　lovely　must　be　itself　of　a　far　earlier　beauty；　we；　undisciplined　in　discernment　of　the　inward；　knowing　nothing　of　it；　run　after　the　outer；　never　understanding　that　it　is　the　inner　which　stirs　us；　we　are　in　the　case　of　one　who　sees　his　own　reflection　but　not　realizing　whence　it　comes　goes　in　pursuit　of　it。　　　　　But　that　the　thing　we　are　pursuing　is　something　different　and　that　the　beauty　is　not　in　the　concrete　object　is　manifest　from　the　beauty　there　is　in　matters　of　study；　in　conduct　and　custom；　briefly　in　soul　or　mind。　And　it　is　precisely　here　that　the　greater　beauty　lies；　perceived　whenever　you　look　to　the　wisdom　in　a　man　and　delight　in　it；　not　wasting　attention　on　the　face；　which　may　be　hideous；　but　passing　all　appearance　by　and　catching　only　at　the　inner　comeliness；　the　truly　personal；　if　you　are　still　unmoved　and　cannot　acknowledge　beauty　under　such　conditions；　then　looking　to　your　own　inner　being　you　will　find　no　beauty　to　delight　you　and　it　will　be　futile　in　that　state　to　seek　the　greater　vision；　for　you　will　be　questing　it　through　the　ugly　and　impure。　　　　　This　is　why　such　matters　are　not　spoken　of　to　everyone；　you；　if　you　are　conscious　of　beauty　within；　remember。　　　　　3。　Thus　there　is　in　the　Nature…Principle　itself　an　Ideal　archetype　of　the　beauty　that　is　found　in　material　forms　and；　of　that　archetype　again；　the　still　more　beautiful　archetype　in　Soul；　source　of　that　in　Nature。　In　the　proficient　soul　this　is　brighter　and　of　more　advanced　loveliness：　adorning　the　soul　and　bringing　to　it　a　light　from　that　greater　light　which　is　beauty　primally；　its　immediate　presence　sets　the　soul　reflecting　upon　the　quality　of　this　prior；　the　archetype　which　has　no　such　entries；　and　is　present　nowhere　but　remains　in　itself　alone；　and　thus　is　not　even　to　be　called　a　Reason…Principle　but　is　the　creative　source　of　the　very　first　Reason…Principle　which　is　the　Beauty　to　which　Soul　serves　as　Matter。　　　　　This　prior；　then；　is　the　Intellectual…Principle；　the　veritable；　abiding　and　not　fluctuant　since　not　taking　intellectual　quality　from　outside　itself。　By　what　image　thus；　can　we　represent　it？　We　have　nowhere　to　go　but　to　what　is　less。　Only　from　itself　can　we　take　an　image　of　it；　that　is；　there　can　be　no　representation　of　it；　except　in　the　sense　that　we　represent　gold　by　some　portion　of　gold…　purified；　either　actually　or　mentally；　if　it　be　impure…　insisting　at　the　same　time　that　this　is　not　the　total　thing…gold；　but　merely　the　particular　gold　of　a　particular　parcel。　In　the　same　way　we　learn　in　this　matter　from　the　purified　Intellect　in　ourselves　or；　if　you　like；　from　the　Gods　and　the　glory　of　the　Intellect　in　them。　　　　　For　assuredly　all　the　Gods　are　august　and　beautiful　in　a　beauty　beyond　our　speech。　And　what　makes　them　so？　Intellect；　and　especially　Intellect　operating　within　them　＇the　divine　sun　and　stars＇　to　visibility。　It　is　not　through　the　loveliness　of　their　corporeal　forms：　even　those　that　have　body　are　not　gods　by　that　beauty；　it　is　in　virtue　of　Intellect　that　they；　too；　are　gods；　and　as　gods　beautiful。　They　do　not　veer　between　wisdom　and　folly：　in　the　immunity　of　Intellect　unmoving　and　pure；　they　are　wise　always；　all…knowing；　taking　cognisance　not　of　the　human　but　of　their　own　being　and　of　all　that　lies　within　the　contemplation　of　Intellect。　Those　of　them　whose　dwelling　is　in　the　heavens；　are　ever　in　this　meditation…　what　task　prevents　them？…　and　from　afar　they　look；　too；　into　that　further　heaven　by　a　lifting　of　the　head。　The　Gods　belonging　to　that　higher　Heaven　itself；　they　whose　station　is　upon　it　and　in　it；　see　and　know　in　virtue　of　their　omnipresence　to　it。　For　all　There　is　heaven；　earth　is　heaven；　and　sea　heaven；　and　animal　and　plant　and　man；　all　is　the　heavenly　content　of　that　heaven：　and　the　Gods　in　it；　despising　neither　men　nor　anything　else　that　is　there　where　all　is　of　the　heavenly　order；　traverse　all　that　country　and　all　space　in　peace。　　　　　4。　To　〃live　at　ease〃　is　There；　and；　to　these　divine　beings；　verity　is　mother　and　nurse；　existence　and　sustenance；　all　that　is　not　of　process　but　of　authentic　being　they　see；　and　themselves　in　all：　for　all　is　transparent；　nothing　dark；　nothing　resistant；　every　being　is　lucid　to　every　other；　in　breadth　and　depth；　light　runs　through　light。　And　each　of　them　contains　all　within　itself；　and　at　the　same　time　sees　all　in　every　other；　so　that　everywhere　there　is　all；　and　all　is　all　and　each　all；　and　infinite　the　glory。　Each　of　them　is　great；　the　small　is　great；　the　sun；　There；　is　all　the　stars；　and　every　star；　again；　is　all　the　stars　and　sun。　While　some　one　manner　of　being　is　dominant　in　each；　all　are　mirrored　in　every　other。　　　　　Movement　There　is　pure　＇as　self…caused＇　for　the　moving　principle　is　not　a　separate　thing　to　complicate　it　as　it　speeds。　　　　　So；　too；　Repose　is　not　troubled；　for　there　is　no　admixture　of　the　unstable；　and　the　Beauty　is　all　beauty　since　it　is　not　merely　resident　＇as　an　attribute　or　addition＇　in　some　beautiful　object。　Each　There　walks　upon　no　alien　soil；　its　place　is　its　essential　self；　and；　as　each　moves；　so　to　speak；　towards　what　is　Above；　it　is　attended　by　the　very　ground　from　which　it　starts：　there　is　no　distinguishing　between　the　Being　and　the　Place；　all　is　Intellect；　the　Principle　and　the　ground　on　which　it　stands；　alike。　Thus　we　might　think　that　our　visible　sky　＇the　ground　or　place　of　the　stars＇；　lit；　as　it　is；　produces　the　light　which　reaches　us　from　it；　though　of　course　this　is　really　produced　by　the　stars　＇as　it　were；　by　the　Principles　of　light　alone；　not　also　by　the　ground　as　the　analogy　would　require＇。　　　　　In　our　realm　all　is　part　rising　from　part　and　nothing　can　be　more　than　partial；　but　There　each　being　is　an　eternal　product　of　a　whole　and　is　at　once　a　whole　and　an　individual　manifesting　as　part　but；　to　the　keen　vision　There；　known　for　the　whole　it　is。　　　　　The　myth　of　Lynceus　seeing　into　the　very　deeps　of　the　earth　tells　us　of　those　eyes　in　the　divine。　No　weariness　overtakes　this　vision；　which　yet　brings　no　such　satiety　as　would　call　for　its　ending；　for　there　never　was　a　void　to　be　filled　so　that；　with　the　fulness　and　the　attainment　of　purpose；　the　sense　of　sufficiency　be　induced：　nor　is　there　any　such　incongruity　within　the　divine　that