the six enneads-第86节

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　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；　unfailingly　present；　effective；　dominant；　administering　in　an　identical　process？　　　　　The　fact　that　the　product　contains　diversity　and　difference　does　not　warrant　the　notion　that　the　producer　must　be　subject　to　corresponding　variations。　On　the　contrary；　the　more　varied　the　product；　the　more　certain　the　unchanging　identity　of　the　producer：　even　in　the　single　animal　the　events　produced　by　Nature　are　many　and　not　simultaneous；　there　are　the　periods；　the　developments　at　fixed　epochs…　horns；　beard；　maturing　breasts；　the　acme　of　life；　procreation…　but　the　principles　which　initially　determined　the　nature　of　the　being　are　not　thereby　annulled；　there　is　process　of　growth；　but　no　diversity　in　the　initial　principle。　The　identity　underlying　all　the　multiplicity　is　confirmed　by　the　fact　that　the　principle　constituting　the　parent　is　exhibited　unchanged；　undiminished；　in　the　offspring。　We　have　reason；　then；　for　thinking　that　one　and　the　same　wisdom　envelops　both；　and　that　this　is　the　unalterable　wisdom　of　the　kosmos　taken　as　a　whole；　it　is　manifold；　diverse　and　yet　simplex；　presiding　over　the　most　comprehensive　of　living　beings；　and　in　no　wise　altered　within　itself　by　this　multiplicity；　but　stably　one　Reason…Principle；　the　concentrated　totality　of　things：　if　it　were　not　thus　all　things；　it　would　be　a　wisdom　of　the　later　and　partial；　not　the　wisdom　of　the　Supreme。　　　　　12。　It　may　be　urged　that　all　the　multiplicity　and　development　are　the　work　of　Nature；　but　that；　since　there　is　wisdom　within　the　All；　there　must　be　also；　by　the　side　of　such　natural　operation；　acts　of　reasoning　and　of　memory。　　　　　But　this　is　simply　a　human　error　which　assumes　wisdom　to　be　what　in　fact　is　unwisdom；　taking　the　search　for　wisdom　to　be　wisdom　itself。　For　what　can　reasoning　be　but　a　struggle；　the　effort　to　discover　the　wise　course；　to　attain　the　principle　which　is　true　and　derives　from　real…being？　To　reason　is　like　playing　the　cithara　for　the　sake　of　achieving　the　art；　like　practising　with　a　view　to　mastery；　like　any　learning　that　aims　at　knowing。　What　reasoners　seek；　the　wise　hold：　wisdom；　in　a　word；　is　a　condition　in　a　being　that　possesses　repose。　Think　what　happens　when　one　has　accomplished　the　reasoning　process：　as　soon　as　we　have　discovered　the　right　course；　we　cease　to　reason：　we　rest　because　we　have　come　to　wisdom。　If　then　we　are　to　range　the　leading　principle　of　the　All　among　learners；　we　must　allow　it　reasonings；　perplexities　and　those　acts　of　memory　which　link　the　past　with　the　present　and　the　future：　if　it　is　to　be　considered　as　a　knower；　then　the　wisdom　within　it　consists　in　a　rest　possessing　the　object　＇absolved；　therefore；　from　search　and　from　remembrance＇。　　　　　Again；　if　the　leading　principle　of　the　universe　knows　the　future　as　it　must…　then　obviously　it　will　know　by　what　means　that　future　is　to　come　about；　given　this　knowledge；　what　further　need　is　there　of　its　reasoning　towards　it；　or　confronting　past　with　present？　And；　of　course；　this　knowledge　of　things　to　come…　admitting　it　to　exist…　is　not　like　that　of　the　diviners；　it　is　that　of　the　actual　causing　principles　holding　the　certainty　that　the　thing　will　exist；　the　certainty　inherent　in　the　all…disposers；　above　perplexity　and　hesitancy；　the　notion　is　constituent　and　therefore　unvarying。　The　knowledge　of　future　things　is；　in　a　word；　identical　with　that　of　the　present；　it　is　a　knowledge　in　repose　and　thus　a　knowledge　transcending　the　processes　of　cogitation。　　　　　If　the　leading　principle　of　the　universe　does　not　know　the　future　which　it　is　of　itself　to　produce；　it　cannot　produce　with　knowledge　or　to　purpose；　it　will　produce　just　what　happens　to　come；　that　is　to　say　by　haphazard。　As　this　cannot　be；　it　must　create　by　some　stable　principle；　its　creations；　therefore；　will　be　shaped　in　the　model　stored　up　in　itself；　there　can　be　no　varying；　for；　if　there　were；　there　could　also　be　failure。　　　　　The　produced　universe　will　contain　difference；　but　its　diversities　spring　not　from　its　own　action　but　from　its　obedience　to　superior　principles　which；　again；　spring　from　the　creating　power；　so　that　all　is　guided　by　Reaso