the six enneads-第55节

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the　good　and　beautiful　is　an　Eros；　and　all　the　Souls　within　the　Kosmos　do　engender　this　Celestial；　but　other　Spirit…Beings；　equally　born　from　the　Soul　of　the　All；　but　by　other　faculties　of　that　Soul；　have　other　functions：　they　are　for　the　direct　service　of　the　All；　and　administer　particular　things　to　the　purpose　of　the　Universe　entire。　The　Soul　of　the　All　must　be　adequate　to　all　that　is　and　therefore　must　bring　into　being　spirit　powers　serviceable　not　merely　in　one　function　but　to　its　entire　charge。　　　　　But　what　participation　can　the　Celestials　have　in　Matter；　and　in　what　Matter？　　　　　Certainly　none　in　bodily　Matter；　that　would　make　them　simply　living　things　of　the　order　of　sense。　And　if；　even；　they　are　to　invest　themselves　in　bodies　of　air　or　of　fire；　the　nature　must　have　already　been　altered　before　they　could　have　any　contact　with　the　corporeal。　The　Pure　does　not　mix；　unmediated；　with　body…　though　many　think　that　the　Celestial…Kind；　of　its　very　essence；　comports　a　body　aerial　or　of　fire。　　　　　But　why　should　one　order　of　Celestial　descend　to　body　and　another　not？　The　difference　implies　the　existence　of　some　cause　or　medium　working　upon　such　as　thus　descend。　What　would　constitute　such　a　medium？　　　　　We　are　forced　to　assume　that　there　is　a　Matter　of　the　Intellectual　Order；　and　that　Beings　partaking　of　it　are　thereby　enabled　to　enter　into　the　lower　Matter；　the　corporeal。　　　　　7。　This　is　the　significance　of　Plato's　account　of　the　birth　of　Love。　　　　　The　drunkenness　of　the　father　Poros　or　Possession　is　caused　by　Nectar；　〃wine　yet　not　existing〃；　Love　is　born　before　the　realm　of　sense　has　come　into　being：　Penia　had　participation　in　the　Intellectual　before　the　lower　image　of　that　divine　Realm　had　appeared；　she　dwelt　in　that　Sphere；　but　as　a　mingled　being　consisting　partly　of　Form　but　partly　also　of　that　indetermination　which　belongs　to　the　Soul　before　she　attains　the　Good　and　when　all　her　knowledge　of　Reality　is　a　fore…intimation　veiled　by　the　indeterminate　and　unordered：　in　this　state　Poverty　brings　forth　the　Hypostasis；　Love。　　　　　This；　then；　is　a　union　of　Reason　with　something　that　is　not　Reason　but　a　mere　indeterminate　striving　in　a　being　not　yet　illuminated：　the　offspring　Love；　therefore；　is　not　perfect；　not　self…sufficient；　but　unfinished；　bearing　the　signs　of　its　parentage；　the　undirected　striving　and　the　self…sufficient　Reason。　This　offspring　is　a　Reason…Principle　but　not　purely　so；　for　it　includes　within　itself　an　aspiration　ill…defined；　unreasoned；　unlimited…　it　can　never　be　sated　as　long　as　it　contains　within　itself　that　element　of　the　Indeterminate。　Love；　then；　clings　to　the　Soul；　from　which　it　sprung　as　from　the　principle　of　its　Being；　but　it　is　lessened　by　including　an　element　of　the　Reason…Principle　which　did　not　remain　self…concentrated　but　blended　with　the　indeterminate；　not；　it　is　true；　by　immediate　contact　but　through　its　emanation。　Love；　therefore；　is　like　a　goad；　it　is　without　resource　in　itself；　even　winning　its　end；　it　is　poor　again。　　　　　It　cannot　be　satisfied　because　a　thing　of　mixture　never　can　be　so：　true　satisfaction　is　only　for　what　has　its　plenitude　in　its　own　being；　where　craving　is　due　to　an　inborn　deficiency；　there　may　be　satisfaction　at　some　given　moment　but　it　does　not　last。　Love；　then；　has　on　the　one　side　the　powerlessness　of　its　native　inadequacy；　on　the　other　the　resource　inherited　from　the　Reason…Kind。　　　　　Such　must　be　the　nature　and　such　the　origin　of　the　entire　Spirit　Order；　each…　like　its　fellow；　Love…　has　its　appointed　sphere；　is　powerful　there；　and　wholly　devoted　to　it；　and；　like　Love；　none　is　ever　complete　of　itself　but　always　straining　towards　some　good　which　it　sees　in　things　of　the　partial　sphere。　　　　　We　understand；　now；　why　good　men　have　no　other　Love　other　Eros　of　life…　than　that　for　the　Absolute　and　Authentic　Good；　and　never　follow　the　random　attractions　known　to　those　ranged　under　the　lower　Spirit　Kind。　　　　　Each　human　being　is　set　under　his　own　Spirit…Guides；　but　this　is　mere　blank　possession　when　they　ignore　their　own　and　live　by　some　other　spirit　adopted　by　them　as　more　closely　attuned　to　the　operative　part　of　the　Soul　in　them。　Those　that　go　after　evil　are　natures　that　have　merged　all　the　Love…Principles　within　them　in　the　evil　desires　springing　in　their　hearts　and　allowed　the　right　reason；　which　belongs　to　our　kind；　to　fall　under　the　spell　of　false　ideas　from　another　source。　　　　　All　the　natural　Loves；　all　that　serve　the　ends　of　Nature；　are　good；　in　a　lesser　Soul；　inferior　in　rank　and　in　scope；　in　the　greater　Soul；　superior；　but　all　belong　to　the　order　of　Being。　Those　forms　of　Love　that　do　not　serve　the　purposes　of　Nature　are　merely　accidents　attending　on　perversion：　in　no　sense　are　they　Real…Beings　or　even　manifestations　of　any　Reality；　for　they　are　no　true　issue　of　Soul；　they　are　merely　accompaniments　of　a　spiritual　flaw　which　the　Soul　automatically　exhibits　in　the　total　of　disposition　and　conduct。　　　　　In　a　word；　all　that　is　truly　good　in　a　Soul　acting　to　the　purposes　of　nature　and　within　its　appointed　order；　all　this　is　Real…Being：　anything　else　is　alien；　no　act　of　the　Soul；　but　merely　something　that　happens　to　it：　a　parallel　may　be　found　in　false　mentation；　notions　behind　which　there　is　no　reality　as　there　is　in　the　case　of　authentic　ideas；　the　eternal；　the　strictly　defined；　in　which　there　is　at　once　an　act　of　true　knowing；　a　truly　knowable　object　and　authentic　existence…　and　this　not　merely　in　the　Absolute；　but　also　in　the　particular　being　that　is　occupied　by　the　authentically　knowable　and　by　the　Intellectual…Principle　manifest　in　every　several　form。　　　　　In　each　particular　human　being　we　must　admit　the　existence　of　the　authentic　Intellective　Act　and　of　the　authentically　knowable　object…　though　not　as　wholly　merged　into　our　being；　since　we　are　not　these　in　the　absolute　and　not　exclusively　these…　and　hence　our　longing　for　absolute　things：　it　is　the　expression　of　our　intellective　activities：　if　we　sometimes　care　for　the　partial；　that　affection　is　not　direct　but　accidental；　like　our　knowledge　that　a　given　triangular　figure　is　made　up　of　two　right　angles　because　the　absolute　triangle　is　so。　　　　　8。　But　what　are　we　to　understand　by　this　Zeus　with　the　garden　into　which；　we　are　told；　Poros　or　Wealth　entered？　And　what　is　the　garden？　　　　　We　have　seen　that　the　Aphrodite　of　the　Myth　is　the　Soul　and　that　Poros；　Wealth；　is　the　Reason…Principle　of　the　Universe：　we　have　still　to　explain　Zeus　and　his　garden。　　　　　We　cannot　take　Zeus　to　be　the　Soul；　which　we　have　agreed　is　represented　by　Aphrodite。　　　　　Plato；　who　must　be　our　guide　in　this　question；　speaks　in　the　Phaedrus　of　this　God；　Zeus；　as　the　Great　Leader…　though　elsewhere　he　seems　to　rank　him　as　one　of　three…　but　in　the　Philebus　he　speaks　more　plainly　when　he　says　that　there　is　in　Zeus　not　only　a　royal　Soul；　but　also　a　royal　Intellect。　　　　　As　a　mighty　Intellect　and　Soul；　he　must　be　a　principle　of　Cause；　he　must　be　the　highest　for　several　reasons　but　especially　because　to　be　King　and　Leader　is　to　be　the　chief　cause：　Zeus　then　is　the　Intellectual　Principle。　Aphrodite；　his　daughter；　issue　of　him；　dwelling　with　him；　will　be　Soul；　her　very　name　Aphrodite　＇=　the　habra；　delicate＇　indicating　the　beauty　and　gleam　and　innocence　and　delicate　grace　of　the　Soul。　　　　　And　if　we　take　the　male　gods　to　represent　the　Intellectual　Powers　and　the　female　gods　to　be　their　souls…　to　every　Intellectual　Principle　its　companion　Soul…　we　are　forced；　thus　also；　to　make　Aphrodite　the　Soul　of　Zeus；　and　the　identification　is　confirmed　by　Priests　and　Theologians　who　consider　Aphrodite　and　Hera　one　and　the　same　and　call　Aphrodite's　star　the　star　of　Hera。　　　　　9。　This　Poros；　Possession；　then；　is　the　Reason…Principle　of　all　that　exists　in　the　Intellectual　Realm　and　in　the　supreme　Intellect；　but　being　more　diffused；　kneaded　out　as　it　were；　it　must　touch　Soul；　be　in　Soul；　＇as　the　next　lower　principle＇。　　　　　For；　all　that　lies　gathered　in　the　Intellect　is　native　to　it：　nothing　enters　from　without；　but　〃Poros　intoxicated〃　is　some　Power　deriving　satisfaction　outside　itself：　what；　then；　can　we　understand　by　this　member　of　the　Supreme　filled　with　Nectar　but　a　Reason…Principle　falling　from　a　loftier　essence　to　a　lower？　This　means　that　the　Reason…Principle　upon　〃the　birth　of　Aphrodite〃　left　the　Intellectual　for　the　Soul；　breaking　into　the　garden　of　Zeus。　　　　　A　garden　is　a　place　of　beauty　and　a　glory　of　wealth：　all　the　loveliness　that　Zeus　maintains　takes　its　splendour　from　the　Reason…Principle　within　him；　for　all　this　beauty　is　the　radiation　of　the　Divine　Intellect　upon　the　Divine　Soul；　which　it　has　penetrated。　What　could　the　Garden　of　Zeus　indicate　but　the　images　of　his　Being　and　the　splendours　of　his　glory？　And　what　could　these　divine　splendours　and　beauties　be　but　the　Ideas　streaming　from　him？　　　　　These　Reason…Principles…　this　Poros　who　is　the　lavishness；　the　abundance　of　Beauty…　are　at　one　and　are　made　manifest；　this　is　the　Nectar…drunkenness。　For　the　Nectar　of　the　gods　can　be　no　other　than　what　the　god…nature　essentially　demands；　and　this　is　the　Reason　pouring　down　from　the　divine　Mind。　　　　　The　Intellectual　Principle　possesses　Itself　to　satiety；　but　there　is　no　〃drunken〃　abandonment　in　this　possession　which　brings　nothing　alien　to　it。　But　the　Reason…Principle…　as　its　offspring；　a　later　hypostasis…　is