the six enneads-第92节
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r if they produced them would draw also on the full store of colours in the sky； producing in the sense； mainly； of showing in the formed bodies something very different from what appears in the heavens。 But whatever we may think on this doubtful point； if； as long as the bodies remain unaltered； the light is constant and unsevered； then it would seem natural that； on the dissolution of the body； the light… both that in immediate contact and any other attached to that… should pass away at the same moment； unseen in the going as in the coming。 But in the case of the soul it is a question whether the secondary phases follow their priors… the derivatives their sources… or whether every phase is self…governing； isolated from its predecessors and able to stand alone； in a word； whether no part of the soul is sundered from the total； but all the souls are simultaneously one soul and many； and； if so； by what mode； this question； however； is treated elsewhere。 Here we have to enquire into the nature and being of that vestige of the soul actually present in the living body： if there is truly a soul； then； as a thing never cut off from its total； it will go with soul as soul must： if it is rather to be thought of as belonging to the body； as the life of the body； we have the same question that rose in the case of the vestige of light； we must examine whether life can exist without the presence of soul； except of course in the sense of soul living above and acting upon the remote object。 30。 We have declared acts of memory unnecessary to the stars； but we allow them perceptions； hearing as well as seeing； for we said that prayers to them were heard… our supplications to the sun； and those； even； of certain other men to the stars。 It has moreover been the belief that in answer to prayer they accomplish many human wishes； and this so lightheartedly that they become not merely helpers towards good but even accomplices in evil。 Since this matter lies in our way； it must be considered； for it carries with it grave difficulties that very much trouble those who cannot think of divine beings as； thus； authors or auxiliaries in unseemliness even including the connections of loose carnality。 In view of all this it is especially necessary to study the question with which we began； that of memory in the heavenly bodies。 It is obvious that； if they act on our prayers and if this action is not immediate； but with delay and after long periods of time； they remember the prayers men address to them。 This is something that our former argument did not concede； though it appeared plausible that； for their better service of mankind； they might have been endowed with such a memory as we ascribed to Demeter and Hestia… or to the latter alone if only the earth is to be thought of as beneficent to man。 We have； then； to attempt to show： firstly； how acts implying memory in the heavenly bodies are to be reconciled with our system as distinguished from those others which allow them memory as a matter of course； secondly； what vindication of those gods of the heavenly spheres is possible in the matter of seemingly anomalous acts… a question which philosophy cannot ignore… then too； since the charge goes so far； we must ask whether credence is to be given to those who hold that the entire heavenly system can be put under spell by man's skill and audacity： our discussion will also deal with the spirit…beings and how they may be thought to minister to these ends… unless indeed the part played by the Celestials prove to be settled by the decision upon the first questions。 31。 Our problem embraces all act and all experience throughout the entire kosmos… whether due to nature； in the current phrase； or effected by art。 The natural proceeds； we must hold； from the All towards its members and from the members to the All； or from member to other member： the artificial either remains； as it began； within the limit of the art… attaining finality in the artificial product alone… or is the expression of an art which calls to its aid natural forces and agencies； and so sets up act and experience within the sphere of the natural。 When I speak of the act and experience of the All I mean the total effect of the entire kosmic circuit upon itself and upon its members： for by its motion it sets up certain states both within itself and upon its parts； upon the bodies that move within it and upon all that it communicates to those other parts of it； the things of our earth。 The action of part upon part is manifest； there are the relations and operations of the sun； both towards the other spheres and towards the things of earth； and again relations among elements of the sun itself； of other heavenly bodies； of earthly things and of things in the other stars； demand investigation。 As for the arts： Such as look to house building and the like are exhausted when that object is achieved； there are again those… medicine； farming； and other serviceable pursuits… which deal helpfully with natural products； seeking to bring them to natural efficiency； and there is a class… rhetoric； music and every other method of swaying mind or soul； with their power of modifying for better or for worse… and we have to ascertain what these arts come to and what kind of power lies in them。 On all these points； in so far as they bear on our present purpose； we must do what we can to work out some approximate explanation。 It is abundantly evident that the Circuit is a cause； it modifies； firstly； itself and its own content； and undoubtedly also it tells on the terrestrial； not merely in accordance with bodily conditions but also by the states of the soul it sets up； and each of its members has an operation upon the terrestrial and in general upon all the lower。 Whether there is a return action of the lower upon the higher need not trouble us now： for the moment we are to seek； as far as discussion can exhibit it； the method by which action takes place； and we do not challenge the opinions universally or very generally entertained。 We take the question back to the initial act of causation。 It cannot be admitted that either heat or cold and the like what are known as the primal qualities of the elements… or any admixture of these qualities； should be the first causes we are seeking； equally inacceptable； that while the sun's action is all by heat； there is another member of the Circuit operating wholly by cold… incongruous in the heavens and in a fiery body… nor can we think of some other star operating by liquid fire。 Such explanations do not account for the differences of things； and there are many phenomena which cannot be referred to any of these causes。 Suppose we allow them to be the occasion of moral differences… determined； thus； by bodily composition and constitution under a reigning heat or cold… does that give us a reasonable explanation of envy； jealously； acts of violence？ Or； if it does； what； at any rate； are we to think of good and bad fortune； rich men and poor； gentle blood； treasure…trove？ An immensity of such examples might be adduced； all leading far from any corporeal quality that could enter the body and soul of a living thing from the elements： and it is equally impossible that the will of the stars； a doom from the All； any deliberation among them； should be held responsible for the fate of each and all of their inferiors。 It is not to be thought that such beings engage themselves in human affairs in the sense of making men thieves； slave…dealers； burglars； temple…strippers； or debased effeminates practising and lending themselves to disgusting actions： that is not merely unlike gods； it is unlike mediocre men； it is； perhaps； beneath the level of any existing being where there is not the least personal advantage to be gained。 32。 If we can trace neither to material agencies ＇blind elements＇ nor to any deliberate intention the influences from without which reach to us and to the other forms of life and to the terrestrial in general； what cause satisfactory to reason remains？ The secret is： firstly； that this All is one universally comprehensive living being； encircling all the living beings within it； and having a soul； one soul； which extends to all its members in the degree of participant membership held by each； secondly； that every separate thing is an integral part of this All by belonging to the total material fabric… unrestrictedly a part by bodily membership； while； in so far as it has also some participation in the All。 Soul； it possesses in that degree spiritual membership as well； perfect where participation is in the All…Soul alone； partial where there is also a union with a lower soul。 But； with all this gradation； each several thing is affected by all else in virtue of the common participation in the All； and to the degree of its own participation。 This One…All； therefore； is a sympathetic total and stands as one living being； the far is near； it happens as in one animal with its separate parts： talon； horn； finger； and any other member are not continuous and yet are effectively near； intermediate parts feel nothing； but at a distant point the local experience is known。 Correspondent things not side by side
