the six enneads-第101节
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ing back to revive remembrance； nor would we be subject to forgetting and recalling； all would lie engraved within。 The very fact that we train ourselves to remember shows that what we get by the process is a strengthening of the mind： just so； exercises for feet and hands enable us to do easily acts which in no sense contained or laid up in those members； but to which they may be fitted by persevering effort。 How else can it be explained that we forget a thing heard once or twice but remember what is often repeated； and that we recall a long time afterwards what at first hearing we failed to hold？ It is no answer to say that the parts present themselves sooner than the entire imprint… why should they too be forgotten？… ＇there is no question of parts； for＇ the last hearing； or our effort to remember； brings the thing back to us in a flash。 All these considerations testify to an evocation of that faculty of the soul； or mind； in which remembrance is vested： the mind is strengthened； either generally or to this particular purpose。 Observe these facts： memory follows upon attention； those who have memorized much； by dint of their training in the use of leading indications ＇suggestive words and the like＇； reach the point of being easily able to retain without such aid： must we not conclude that the basis of memory is the soul…power brought to full strength？ The lingering imprints of the other explanation would tell of weakness rather than power； for to take imprint easily is to be yielding。 An impression is something received passively； the strongest memory； then； would go with the least active nature。 But what happens is the very reverse： in no pursuit to technical exercises tend to make a man less the master of his acts and states。 It is as with sense…perception； the advantage is not to the weak； the weak eye for example； but to that which has the fullest power towards its exercise。 In the old； it is significant； the senses are dulled and so is the memory。 Sensation and memory； then； are not passivity but power。 And； once it is admitted that sensations are not impressions； the memory of a sensation cannot consist in the retention of an impression that was never made。 Yes： but if it is an active power of the mind； a fitness towards its particular purpose； why does it not come at once… and not with delay… to the recollection of its unchanging objects？ Simply because the power needs to be poised and prepared： in this it is only like all the others； which have to be readied for the task to which their power reaches； some operating very swiftly； others only after a certain self…concentration。 Quick memory does not in general go with quick wit： the two do not fall under the same mental faculty； runner and boxer are not often united in one person； the dominant idea differs from man to man。 Yet there could be nothing to prevent men of superior faculty from reading impressions on the mind； why should one thus gifted be incapable of what would be no more than a passive taking and holding？ That memory is a power of the Soul ＇not a capacity for taking imprint＇ is established at a stroke by the consideration that the soul is without magnitude。 And… one general reflection… it is not extraordinary that everything concerning soul should proceed in quite other ways than appears to people who either have never enquired； or have hastily adopted delusive analogies from the phenomena of sense； and persist in thinking of perception and remembrance in terms of characters inscribed on plates or tablets； the impossibilities that beset this theory escape those that make the soul incorporeal equally with those to whom it is corporeal。 SEVENTH TRACTATE。
THE IMMORTALITY OF THE SOUL。
1。 Whether every human being is immortal or we are wholly destroyed； or whether something of us passes over to dissolution and destruction； while something else； that which is the true man； endures for ever… this question will be answered here for those willing to investigate our nature。 We know that man is not a thing of one only element； he has a soul and he has； whether instrument or adjunct in some other mode； a body： this is the first distinction； it remains to investigate the nature and essential being of these two constituents。 Reason tells us that the body as； itself too； a composite； cannot for ever hold together； and our senses show us it breaking up； wearing out； the victim of destructive agents of many kinds； each of its constituents going its own way； one part working against another； perverting； wrecking； and this especially when the material masses are no longer presided over by the reconciling soul。 And when each single constituent is taken as a thing apart； it is still not a unity； for it is divisible into shape and matter； the duality without which bodies at their very simplest cannot cohere。 The mere fact that； as material forms； they have bulk means that they can be lopped and crushed and so come to destruction。 If this body； then； is really a part of us； we are not wholly immortal； if it is an instrument of ours； then； as a thing put at our service for a certain time； it must be in its nature passing。 The sovereign principle； the authentic man； will be as Form to this Matter or as agent to this instrument； and thus； whatever that relation be； the soul is the man。 2。 But of what nature is this sovereign principle？ If material； then definitely it must fall apart； for every material entity； at least； is something put together。 If it is not material but belongs to some other Kind； that new substance must be investigated in the same way or by some more suitable method。 But our first need is to discover into what this material form； since such the soul is to be； can dissolve。 Now： of necessity life is inherent to soul： this material entity； then； which we call soul must have life ingrained within it； but ＇being a composite as by hypothesis； material＇ it must be made up of two or more bodies； that life； then； will be vested； either in each and all of those bodies or in one of them to the exclusion of the other or others； if this be not so； then there is no life present anywhere。 If any one of them contains this ingrained life； that one is the soul。 But what sort of an entity have we there； what is this body which of its own nature possesses soul？ Fire； air； water； earth； are in themselves soulless… whenever soul is in any of them； that life is borrowed… and there are no other forms of body than these four： even the school that believes there are has always held them to be bodies； not souls； and to be without life。 None of these； then； having life； it would be extraordinary if life came about by bringing them together； it is impossible； in fact； that the collocation of material entities should produce life； or mindless entities mind。 No one； moreover； would pretend that a mere chance mixing could give such results： some regulating principle would be necessary； some Cause directing the admixture： that guiding principle would be… soul。 Body… not merely because it is a composite； but even were it simplex… could not exist unless there were soul in the universe； for body owes its being to the entrance of a Reason…Principle into Matter； and only from soul can a Reason…Principle come。 3。 Anyone who rejects this view； and holds that either atoms or some entities void of part coming together produce soul； is refuted by the very unity of soul and by the prevailing sympathy as much as by the very coherence of the constituents。 Bodily materials； in nature repugnant to unification and to sensation； could never produce unity or self…sensitiveness； and soul is self…sensitive。 And； again； constituents void of part could never produce body or bulk。 Perhaps we will be asked to consider body as a simple entity ＇disregarding the question of any constituent elements＇： they will tell us； then； that no doubt； as purely material； it cannot have a self…springing life… since matter is without quality… but that life is introduced by the fact that the Matter is brought to order under Forming…Idea。 But if by this Forming…Idea they mean an essential； a real being； then it is not the conjoint of body and idea that constitutes soul： it must be one of the two items and that one； being ＇by hypothesis＇ outside of the Matter； cannot be body： to make it body would simply force us to repeat our former analysis。 If on the contrary they do not mean by this Forming…Idea a real being； but some condition or modification of the Matter； they must tell us how and whence this modification； with resultant life； can have found the way into the Matter： for very certainly Matter does not mould itself to pattern or bring itself to life。 It becomes clear that since neither Matter nor body in any mode has this power； life must be brought upon the stage by some directing principle external and transcendent to all that is corporeal。 In fact； body itself could not exist in any form if soul…power did not： body passes； dissolution is in its very nature； all would disappear in a twinkling if all were body。 It is no help to erect some one mode of
