the six enneads- 第127部分

　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　one　Being　there　could　be　repulsive　to　another：　and　of　course　all　There　are　unchangeable。　This　absence　of　satisfaction　means　only　a　satisfaction　leading　to　no　distaste　for　that　which　produces　it；　to　see　is　to　look　the　more；　since　for　them　to　continue　in　the　contemplation　of　an　infinite　self　and　of　infinite　objects　is　but　to　acquiesce　in　the　bidding　of　their　nature。　　　　　Life；　pure；　is　never　a　burden；　how　then　could　there　be　weariness　There　where　the　living　is　most　noble？　That　very　life　is　wisdom；　not　a　wisdom　built　up　by　reasonings　but　complete　from　the　beginning；　suffering　no　lack　which　could　set　it　enquiring；　a　wisdom　primal；　unborrowed；　not　something　added　to　the　Being；　but　its　very　essence。　No　wisdom；　thus；　is　greater；　this　is　the　authentic　knowing；　assessor　to　the　divine　Intellect　as　projected　into　manifestation　simultaneously　with　it；　thus；　in　the　symbolic　saying；　Justice　is　assessor　to　Zeus。　　　　　＇Perfect　wisdom＇　for　all　the　Principles　of　this　order；　dwelling　There；　are　as　it　were　visible　images　protected　from　themselves；　so　that　all　becomes　an　object　of　contemplation　to　contemplators　immeasurably　blessed。　The　greatness　and　power　of　the　wisdom　There　we　may　know　from　this；　that　is　embraces　all　the　real　Beings；　and　has　made　all；　and　all　follow　it；　and　yet　that　it　is　itself　those　beings；　which　sprang　into　being　with　it；　so　that　all　is　one；　and　the　essence　There　is　wisdom。　If　we　have　failed　to　understand；　it　is　that　we　have　thought　of　knowledge　as　a　mass　of　theorems　and　an　accumulation　of　propositions；　though　that　is　false　even　for　our　sciences　of　the　sense…realm。　But　in　case　this　should　be　questioned；　we　may　leave　our　own　sciences　for　the　present；　and　deal　with　the　knowing　in　the　Supreme　at　which　Plato　glances　where　he　speaks　of　〃that　knowledge　which　is　not　a　stranger　in　something　strange　to　it〃…　though　in　what　sense；　he　leaves　us　to　examine　and　declare；　if　we　boast　ourselves　worthy　of　the　discussion。　This　is　probably　our　best　starting…point。　　　　　5。　All　that　comes　to　be；　work　of　nature　or　of　craft；　some　wisdom　has　made：　everywhere　a　wisdom　presides　at　a　making。　　　　　No　doubt　the　wisdom　of　the　artist　may　be　the　guide　of　the　work；　it　is　sufficient　explanation　of　the　wisdom　exhibited　in　the　arts；　but　the　artist　himself　goes　back；　after　all；　to　that　wisdom　in　Nature　which　is　embodied　in　himself；　and　this　is　not　a　wisdom　built　up　of　theorems　but　one　totality；　not　a　wisdom　consisting　of　manifold　detail　co…ordinated　into　a　unity　but　rather　a　unity　working　out　into　detail。　　　　　Now；　if　we　could　think　of　this　as　the　primal　wisdom；　we　need　look　no　further；　since；　at　that；　we　have　discovered　a　principle　which　is　neither　a　derivative　nor　a　〃stranger　in　something　strange　to　it。〃　But　if　we　are　told　that；　while　this　Reason…Principle　is　in　Nature；　yet　Nature　itself　is　its　source；　we　ask　how　Nature　came　to　possess　it；　and；　if　Nature　derived　it　from　some　other　source；　we　ask　what　that　other　source　may　be；　if；　on　the　contrary；　the　principle　is　self…sprung；　we　need　look　no　further：　but　if　we　are　referred　to　the　Intellectual…Principle　we