the six enneads- 第77部分

e　space　traversed　is　different；　there　are　the　various　sections　of　the　Zodiac：　why；　then；　should　not　the　soul　say　〃I　have　traversed　that　section　and　now　I　am　in　this　other？〃　If；　also；　it　looks　down　over　the　concerns　of　men；　must　it　not　see　the　changes　that　befall　them；　that　they　are　not　as　they　were；　and；　by　that　observation；　that　the　beings　and　the　things　concerned　were　otherwise　formerly？　And　does　not　that　mean　memory？　　　　　8。　But；　we　need　not　record　in　memory　all　we　see；　mere　incidental　concomitants　need　not　occupy　the　imagination；　when　things　vividly　present　to　intuition；　or　knowledge；　happen　to　occur　in　concrete　form；　it　is　not　necessary…　unless　for　purposes　of　a　strictly　practical　administration…　to　pass　over　that　direct　acquaintance；　and　fasten　upon　the　partial　sense…presentation；　which　is　already　known　in　the　larger　knowledge；　that　of　the　Universe。　　　　　I　will　take　this　point　by　point：　　　　　First：　it　is　not　essential　that　everything　seen　should　be　laid　up　in　the　mind；　for　when　the　object　is　of　no　importance；　or　of　no　personal　concern；　the　sensitive　faculty；　stimulated　by　the　differences　in　the　objects　present　to　vision；　acts　without　accompaniment　of　the　will；　and　is　alone　in　entertaining　the　impression。　The　soul　does　not　take　into　its　deeper　recesses　such　differences　as　do　not　meet　any　of　its　needs；　or　serve　any　of　its　purposes。　Above　all；　when　the　soul's　act　is　directed　towards　another　order；　it　must　utterly　reject　the　memory　of　such　things；　things　over　and　done　with　now；　and　not　even　taken　into　knowledge　when　they　were　present。　　　　　On　the　second　point：　circumstances；　purely　accidental；　need　not　be　present　to　the　imaging　faculty；　and　if　they　do　so　appear　they　need　not　be　retained　or　even　observed；　and　in　fact　the　impression　of　any　such　circumstance　does　not　entail　awareness。　Thus　in　local　movement；　if　there　is　no　particular　importance　to　us　in　the　fact　that　we　pass　through　first　this　and　then　that　portion　of　air；　or　that　we　proceed　from　some　particular　point；　we　do　not　take　notice；　or　even　know　it　as　we　walk。　Similarly；　if　it　were　of　no　importance　to　us　to　accomplish　any　given　journey；　mere　movement　in　the　air　being　the　main　concern；　we　would　not　trouble　to　ask　at　what　particular　point　of　place　we　were；　or　what　distance　we　had　traversed；　if　we　have　to　observe　only　the　act　of　movement　and　not　its　duration；　nothing　to　do　which　obliges　us　to　think　of　time；　the　minutes　are　not　recorded　in　our　minds。　　　　　And　finally；　it　is　of　common　knowledge　that；　when　the　understanding　is　possessed　of　the　entire　act　undertaken　and　has　no　reason　to　foresee　any　departure　from　the　normal；　it　will　no　longer　observe　the　detail；　in　a　process　unfailingly　repeated　without　variation；　attention　to　the　unvarying　detail　is　idleness。　　　　　So　it　is　with　the　stars。　They　pass　from　point　to　point；　but　they　move　on　their　own　affairs　and　not　for　the　sake　of　traversing　the　space　they　actually　cover；　the　vision　of　the　things　that　appear　on　the　way；　the　journey　by；　nothing　of　this　is　their　concern：　their　passing　this　or　that　is　of　accident　not　of　essence；　and　their　intention　is　to　greater　objects：　moreover　each　of　them　journeys；　unchangeably；　the　same　unchanging　way；　and　again；　there　is　no　question　to　them　of　the　time　they　spend　in　any　given　section　of　the　journey；　even　supposing　time　division　to　be　possible　in　the　case。　All　this　granted；　nothing　makes　it　necessary　that　they　should　have　any　memory　of　places　or　times　traversed。　Besides　this　life　of　the　ensouled　stars　is　one　identical　thing　＇since　they　are　one　in　the　All…Soul＇　so　that　their　very　spatial　movement　is　pivoted　upon　identity　and　resolves　itself　into　a　movement　not　spatial　but　vital；　the　movement　of　a　single　living　being　whose　act　is　directed　to　itself；　a　being　which　to　anything　outside　is　at　rest；　but　is　in　movement　by　dint　of　the　inner　life　it　possesses；　the　eternal　life。　Or　we　may　take　the　comparison　of　the　movement　of　the　heavenly　bodies　to　a　choral　dance；　if　we　think　of　it　as　a　dance　which　comes　to　rest　at　some　given　period；　the　entire　dance；　accomplished　from　beginning　to　end；　will　be　perfect　while　at　each　partial　stage　it　was　imperfect：　but　if　the　dance　is　a　thing　of　eternity；　it　is　in　eternal　perfection。　And　if　it　is　in　eternal　perfection；　it　has　no　points　of　time　and　place　at　which　it　will　achieve　perfection；　it　will；　therefore；　have　no　concern　about　attaining　to　any　such　points：　it　will；　therefore；　make　no　measurements　of　time　or　place；　it　will　have；　therefore；　no　memory　of　time　and　place。　　　　　If　the　stars　live　a　blessed　life　in　their　vision　of　the　life　inherent　in　their　souls；　and　if；　by　force　of　their　souls'　tendency　to　become　one；　and　by　the　light　they　cast　from　themselves　upon　the　entire　heavens；　they　are　like　the　strings　of　a　lyre　which；　being　struck　in　tune；　sing　a　melody　in　some　natural　scale。。。　if　this　is　the　way　the　heavens；　as　one；　are　moved；　and　the　component　parts　in　their　relation　to　the　whole…　the　sidereal　system　moving　as　one；　and　each　part　in　its　own　way；　to　the　same　purpose；　though　each；　too；　hold　its　own　place…　then　our　doctrine　is　all　the　more　surely　established；　the　life　of　the　heavenly　bodies　is　the　more　clearly　an　unbroken　unity。　　　　　9。　But　Zeus…　ordering　all；　governor；　guardian　and　disposer；　possessor　for　ever　of　the　kingly　soul　and　the　kingly　intellect；　bringing　all　into　being　by　his　providence；　and　presiding　over　all　things　as　they　come；　administering　all　under　plan　and　system；　unfolding　the　periods　of　the　kosmos；　many　of　which　stand　already　accomplished…　would　it　not　seem　inevitable　that；　in　this　multiplicity　of　concern；　Zeus　should　have　memory　of　all　the　periods；　their　number　and　their　differing　qualities？　Contriving　the　future；　co…ordinating；　calculating　for　what　is　to　be；　must　he　not　surely　be　the　chief　of　all　in　remembering；　as　he　is　chief　in　producing？　　　　　Even　this　matter　of　Zeus'　memory　of　the　kosmic　periods　is　difficult；　it　is　a　question　of　their　being　numbered；　and　of　his　knowledge　of　their　number。　A　determined　number　would　mean　that　the　All　had　a　beginning　in　time　＇which　is　not　so＇；　if　the　periods　are　unlimited；　Zeus　cannot　know　the　number　of　his　works。　　　　　The　answer　is　that　he　will　know　all　to　be　one　thing　existing　in　virtue　of　one　life　for　ever：　it　is　in　this　sense　that　the　All　is　unlimited；　and　thus　Zeus'　knowledge　of　it　will　not　be　as　of　something　seen　from　outside　but　as　of　something　embraced　in　true　knowledge；　for　this　unlimited　thing　is　an　eternal　indweller　within　himself…　or；　to　be　more　accurate；　eternally　follows　upon　him…　and　is　seen　by　an　indwelling　knowledge；　Zeus　knows　his　own　unlimited　life；　and；　in　that　knowledge　knows　the　activity　that　flows　from　him　to　the　kosmos；　but　he　knows　it　in　its　unity　not　in　its　process。　　　　　10。　The　ordering　principle　is　twofold；　there　is　the　principle　known　to　us　as　the　Demiurge　and　there　is　the　Soul　of　the　All；　we　apply　the　appellation　〃Zeus〃　sometimes　to　the　Demiurge　and　sometimes　to　the　principle　conducting　the　universe。　　　　　When　under　the　name　of　Zeus　we　are　considering　the　Demiurge　we　must　leave　out　all　notions　of　stage　and　progress；　and　recognize　one　unchanging　and　timeless　life。　　　　　But　the　life　in　the　kosmos；　the　life　which　carries　the　leading　principle　of　the　universe；　still　needs　elucidation；　does　it　operate　without　calculation；　without　searching　into　what　ought　to　be　done？　　　　　Yes：　for　what　must　be　stands　shaped　before　the　kosmos；　and　is　ordered　without　any　setting　in　order：　the　ordered　things　are　merely　the　things　that　come　to　be；　and　the　principle　that　brings　them　into　being　is　Order　itself；　this　production　is　an　act　of　a　soul　linked　with　an　unchangeably　established　wisdom　whose　reflection　in　that　soul　is　Order。　It　is　an　unchanging　wisdom；　and　there　can　therefore　be　no　changing　in　the　soul　which　mirrors　it；　not　sometimes　turned　towards　it；　and　sometimes　away　from　it…　and　in　doubt　because　it　has　turned　away…　but　an　unremitting　soul　performing　an　unvarying　task。　　　　　The　leading　principle　of　the　universe　is　a　unity…　and　one　that　is　sovereign　without　break；　not　sometimes　dominant　and　sometimes　dominated。　What　source　is　there　for　any　such　multiplicity　of　leading　principles　as　might　result　in　contest　and　hesitation？　And　this　governing　unity　must　always　desire　the　one　thing：　what　could　bring　it　to　wish　now　for　this　and　now　for　that；　to　its　own　greater　perplexing？　But　observe：　no　perplexity　need　follow　upon　any　development　of　this　soul　essentially　a　unity。　The　All　stands　a　multiple　thing　no　doubt；　having　parts；　and　parts　dashing　with　parts；　but　that　does　not　imply　that　it　need　be　in　doubt　as　to　its　conduct：　that　soul　does　not　take　its　essence　from　its　ultimates　or　from　its　parts；　but　from　the　Primals；　it　has　its　source　in　the　First　and　thence；　along　an　unhindered　path；　it　flows　into　a　total　of　things；　conferring　grace；　and；　because　it　remains　one　same　thing　occupied　in　one　task；　dominating。　To　suppose　it　pursuing　one　new　object　after　another　is　to　raise　the　question　whence　that　novelty　comes　into　being；　the　soul；　besides；　would　be　in　doubt　as　to　its　action；　its　very　work；　the　kosmos；　would　be　the　less　well　done　by　reason　of　the　hesitancy　which　such　calculations　would　entail。　　　　　11。　The　administration　of　the　kosmos　is　to　be　thought　of　as　that　of　a　living　unit：　there　is　the　action　determined　by　what　is　external；　and　has　to　do　with　the　parts；　and　there　is　that　determined　by　the　internal　and　by　the　principle：　thus　a　doctor　basing　his　treatment　on　externals　and　on　the　parts　directly　affected　will　often　be　baffled　and　obliged　to　all　sorts　of　calculation；　while　Nature　will　act　on　the　basis　of　principle　and　need　no　deliberation。　And　in　so　far　as　the　kosmos　is　a　conducted　thing；　its　administration　and　its　administrator　will　follow　not　the　way　of　the　doctor　but　the　way　of　Nature。　　　　　And　in　the　case　of　the　universe；　the　administration　is　all　the　less　complicated　from　the　fact　that　the　soul　actually　circumscribes；　as　parts　of　a　living　unity；　all　the　members　which　it　conducts。　For　all　the　Kinds　included　in　the　universe　are　dominated　by　one　Kind；　upon　which　they　follow；　fitted　into　it；　developing　from　it；　growing　out　of　it；　just　as　the　Kind　manifested　in　the　bough　is　related　to　the　Kind　in　the　tree　as　a　whole。　　　　　What　place；　then；　is　there　for　reasoning；　for　calculation；　what　place　for　memory；　where　wisdom　and　knowledge　are　eternal；　unfai