the six enneads- 第95部分

d　a　great　deal　to　what　is　transmitted　to　us。　　　　　None　the　less　all　entwines　into　a　unity：　and　there　is　something　wonderful　in　the　agreement　holding　among　these　various　things　of　varied　source；　even　of　sources　frankly　opposite；　the　secret　lies　in　a　variety　within　a　unity。　When　by　the　standard　of　the　better　kind　among　things　of　process　anything　falls　short…　the　reluctance　of　its　material　substratum　having　prevented　its　perfect　shaping　under　idea…　it　may　be　thought　of　as　being　deficient　in　that　noble　element　whose　absence　brings　to　shame：　the　thing　is　a　blend；　something　due　to　the　high　beings；　an　alloy　from　the　underlying　nature；　something　added　by　the　self。　　　　　Because　all　is　ever　being　knit；　all　brought　to　culmination　in　unity；　therefore　all　events　are　indicated；　but　this　does　not　make　virtue　a　matter　of　compulsion；　its　spontaneity　is　equally　inwoven　into　the　ordered　system　by　the　general　law　that　the　things　of　this　sphere　are　pendant　from　the　higher；　that　the　content　of　our　universe　lies　in　the　hands　of　the　diviner　beings　in　whom　our　world　is　participant。　　　　　39。　We　cannot；　then；　refer　all　that　exists　to　Reason…Principles　inherent　in　the　seed　of　things　＇Spermatic　Reasons＇；　the　universe　is　to　be　traced　further　back；　to　the　more　primal　forces；　to　the　principles　by　which　that　seed　itself　takes　shape。　Such　spermatic　principles　cannot　be　the　containers　of　things　which　arise　independently　of　them；　such　as　what　enters　from　Matter　＇the　reasonless＇　into　membership　of　the　All；　or　what　is　due　to　the　mere　interaction　of　existences。　　　　　No：　the　Reason…Principle　of　the　universe　would　be　better　envisaged　as　a　wisdom　uttering　order　and　law　to　a　state；　in　full　knowledge　of　what　the　citizens　will　do　and　why；　and　in　perfect　adaptation　of　law　to　custom；　thus　the　code　is　made　to　thread　its　way　in　and　out　through　all　their　conditions　and　actions　with　the　honour　or　infamy　earned　by　their　conduct；　and　all　coalesces　by　a　kind　of　automatism。　　　　　The　signification　which　exists　is　not　a　first　intention；　it　arises　incidentally　by　the　fact　that　in　a　given　collocation　the　members　will　tell　something　of　each　other：　all　is　unity　sprung　of　unity　and　therefore　one　thing　is　known　by　way　of　another　other；　a　cause　in　the　light　of　the　caused；　the　sequent　as　rising　from　its　precedent；　the　compound　from　the　constituents　which　must　make　themselves　known　in　the　linked　total。　　　　　If　all　this　is　sound；　at　once　our　doubts　fall　and　we　need　no　longer　ask　whether　the　transmission　of　any　evil　is　due　to　the　gods。　　　　　For；　in　sum：　Firstly；　intentions　are　not　to　be　considered　as　the　operative　causes；　necessities　inherent　in　the　nature　of　things　account　for　all　that　comes　from　the　other　realm；　it　is　a　matter　of　the　inevitable　relation　of　parts；　and；　besides；　all　is　the　sequence　to　the　living　existence　of　a　unity。　Secondly；　there　is　the　large　contribution　made　by　the　individual。　Thirdly；　each　several　communication；　good　in　itself；　takes　another　quality　in　the　resultant　combination。　Fourthly；　the　life　in　the　kosmos　does　not　look　to　the　individual　but　to　the　whole。　Finally；　there　is　Matter；　the　underlie；　which　being　given　one　thing　receives　it　as　something　else；　and　is　unable　to　make　the　best　of　what　it　takes。　　　　　40。　But　magic　spells；　how　can　their　efficacy　be　explained？　　　　　By　the　reigning　sympathy　and　by　the　fact　in　Nature　that　there　is　an　agreement　of　like　forces　and　an　opposition　of　unlike；　and　by　the　diversity　of　those　multitudinous　powers　which　converge　in　the　one　living　universe。　　　　　There　is　much　drawing　and　spell…binding　dependent　on　no　interfering　machination；　the　true　magic　is　internal　to　the　All；　its　attractions　and；　not　less；　its　repulsions。　Here　is　the　primal　mage　and　sorcerer…　discovered　by　men　who　thenceforth　turn　those　same　ensorcellations　and　magic　arts　upon　one　another。　　　　　Love　is　given　in　Nature；　the　qualities　inducing　love　induce　mutual　approach：　hence　there　has　arisen　an　art　of　magic　love…drawing　whose　practitioners；　by　the　force　of　contact　implant　in　others　a　new　temperament；　one　favouring　union　as　being　informed　with　love；　they　knit　soul　to　soul　as　they　might　train　two　separate　trees　towards　each　other。　The　magician　too　draws　on　these　patterns　of　power；　and　by　ranging　himself　also　into　the　pattern　is　able　tranquilly　to　possess　himself　of　these　forces　with　whose　nature　and　purpose　he　has　become　identified。　Supposing　the　mage　to　stand　outside　the　All；　his　evocations　and　invocations　would　no　longer　avail　to　draw　up　or　to　call　down；　but　as　things　are　he　operates　from　no　outside　standground；　he　pulls　knowing　the　pull　of　everything　towards　any　other　thing　in　the　living　system。　　　　　The　tune　of　an　incantation；　a　significant　cry；　the　mien　of　the　operator；　these　too　have　a　natural　leading　power　over　the　soul　upon　which　they　are　directed；　drawing　it　with　the　force　of　mournful　patterns　or　tragic　sounds…　for　it　is　the　reasonless　soul；　not　the　will　or　wisdom；　that　is　beguiled　by　music；　a　form　of　sorcery　which　raises　no　question；　whose　enchantment；　indeed；　is　welcomed；　exacted；　from　the　performers。　Similarly　with　regard　to　prayers；　there　is　no　question　of　a　will　that　grants；　the　powers　that　answer　to　incantations　do　not　act　by　will；　a　human　being　fascinated　by　a　snake　has　neither　perception　nor　sensation　of　what　is　happening；　he　knows　only　after　he　has　been　caught；　and　his　highest　mind　is　never　caught。　In　other　words；　some　influence　falls　from　the　being　addressed　upon　the　petitioner…　or　upon　someone　else…　but　that　being　itself；　sun　or　star；　perceives　nothing　of　it　all。　　　　　41。　The　prayer　is　answered　by　the　mere　fact　that　part　and　other　part　are　wrought　to　one　tone　like　a　musical　string　which；　plucked　at　one　end；　vibrates　at　the　other　also。　Often；　too；　the　sounding　of　one　string　awakens　what　might　pass　for　a　perception　in　another；　the　result　of　their　being　in　harmony　and　tuned　to　one　musical　scale；　now；　if　the　vibration　in　a　lyre　affects　another　by　virtue　of　the　sympathy　existing　between　them；　then　certainly　in　the　All…　even　though　it　is　constituted　in　contraries…　there　must　be　one　melodic　system；　for　it　contains　its　unisons　as　well；　and　its　entire　content；　even　to　those　contraries；　is　a　kinship。　　　　　Thus；　too；　whatever　is　hurtful　to　man…　the　passionate　spirit；　for　example；　drawn　by　the　medium　of　the　gall　into　the　principle　seated　in　the　liver…　comes　with　no　intention　of　hurt；　it　is　simply　as　one　transferring　fire　to　another　might　innocently　burn　him：　no　doubt；　since　he　actually　set　the　other　on　fire　he　is　a　cause；　but　only　as　the　attacking　fire　itself　is　a　cause；　that　is　by　the　merely　accidental　fact　that　the　person　to　whom　the　fire　was　being　brought　blundered　in　taking　it。　　　　　42。　It　follows　that；　for　the　purposes　which　have　induced　this　discussion；　the　stars　have　no　need　of　memory　or　of　any　sense　of　petitions　addressed　to　them；　they　give　no　such　voluntary　attention　to　prayers　as　some　have　thought：　it　is　sufficient　that；　in　virtue　simply　of　the　nature　of　parts　and　of　parts　within　a　whole；　something　proceeds　from　them　whether　in　answer　to　prayer　or　without　prayer。　We　have　the　analogy　of　many　powers…　as　in　some　one　living　organism…　which；　independently　of　plan　or　as　the　result　of　applied　method；　act　without　any　collaboration　of　the　will：　one　member　or　function　is　helped　or　hurt　by　another　in　the　mere　play　of　natural　forces；　and　the　art　of　doctor　or　magic　healer　will　compel　some　one　centre　to　purvey　something　of　its　own　power　to　another　centre。　just　so　the　All：　it　purveys　spontaneously；　but　it　purveys　also　under　spell；　some　entity　＇acting　like　the　healer＇　is　concerned　for　a　member　situated　within　itself　and　summons　the　All　which；　then；　pours　in　its　gift；　it　gives　to　its　own　part　by　the　natural　law　we　have　cited　since　the　petitioner　is　no　alien　to　it。　Even　though　the　suppliant　be　a　sinner；　the　answering　need　not　shock　us；　sinners　draw　from　the　brooks；　and　the　giver　does　not　know　of　the　gift　but　simply　gives…　though　we　must　remember　that　all　is　one　woof　and　the　giving　is　always　consonant　with　the　order　of　the　universe。　There　is；　therefore；　no　necessity　by　ineluctable　law　that　one　who　has　helped　himself　to　what　lies　open　to　all　should　receive　his　deserts　then　and　there。　　　　　In　sum；　we　must　hold　that　the　All　cannot　be　affected；　its　leading　principle　remains　for　ever　immune　whatsoever　happens　to　its　members；　the　affection　is　really　present　to　them；　but　since　nothing　existent　can　be　at　strife　with　the　total　of　existence；　no　such　affection　conflicts　with　its　impassivity。　　　　　Thus　the　stars；　in　so　far　as　they　are　parts；　can　be　affected　and　yet　are　immune　on　various　counts；　their　will；　like　that　of　the　All；　is　untouched；　just　as　their　bodies　and　their　characteristic　natures　are　beyond　all　reach　of　harm；　if　they　give　by　means　of　their　souls；　their　souls　lose　nothing；　their　bodies　remain　unchanged　or；　if　there　is　ebb　or　inflow；　it　is　of　something　going　unfelt　and　coming　unawares。　　　　　43。　And　the　Proficient　＇the　Sage＇；　how　does　he　stand　with　regard　to　magic　and　philtre…spells？　　　　　In　the　soul　he　is　immune　from　magic；　his　reasoning　part　cannot　be　touched　by　it；　he　cannot　be　perverted。　But　there　is　in　him　the　unreasoning　element　which　comes　from　the　＇material＇　All；　and　in　this　he　can　be　affected；　or　rather　this　can　be　affected　in　him。　Philtre…Love；　however；　he　will　not　know；　for　that　would　require　t