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第一章 你好凶我好怕
嚴頤淅覺得自己快瘋了。

他看著滿室髒亂，覺得自己的生活領域正遭受最嚴重的挑戰。滿地的
頭髮、堆了一包又一包的垃圾，還有在廚房逐漸繁衍的鍋碗瓢盆，一
切、這一切，無時無刻都在挑動他緊繃的神經。

忍無可忍，無須再忍！自己的生活自己救！

嚴頤淅艱難地撐起上半身，用力挽起袖子，鼻孔噴氣哼哼兩聲
————拿起茶几上的手機。

開玩笑，他的右腿還打著石膏，當然要讓專業的來！

他按了幾個鍵，連聯絡人都不用看，熟練地撥了一通這星期內已經打
過數次的電話。

等電話一接通，他就立刻急切地開口，「陳經理，我的家管員到底什
麼時候才會來？我已經等很久了，你不是說兩天以內就有消息嗎？」

電話那頭的陳經理皺起眉頭，下意識地看了一眼來電顯示。果然！又
是這個傢伙————嚴頤淅！

整間綠意公司裡面，上從盤古開天闢地，下至今日科技文明，咳，似
乎誇張了一點，總之陳經理敢對天發誓，他這輩子見過最難纏的客
人，絕對非嚴頤淅莫屬。

綠意公司是一家提供家事服務的公司，主要經營項目就是家事管理員
的派遣，宗旨是替有各種不同需求的客戶，找到最適合的家管員！
業務上大略以到府清潔、居家服務、三餐烹飪三大項為主，其餘細項
細節，則以合約為準，算是舊時幫傭制度的新變革。

綠意公司格除了許多舊時幫傭制度的陋習，讓業主與工作人員都能在
雙贏的局面下一同成長，業主不再擔憂找到來路不明的幫傭，家管員
們也不用擔心被呼來喚去，還要終身買斷，跟古代長工、婢女一樣悲
慘。

也因為董事長的方針正確，一直以來，公司的業務都蒸蒸日上，年終
拿到手軟，不過、不過就是這傢伙，根本是自己今年度的煞星、衰
神、磨難！

陳經理恨恨咬牙，他越想越頭痛，伸出手揉了揉眉心，最後還是平心
靜氣的開口，「顏先生，您在過去一個禮拜內，已經退掉了十二位家
管員，平均一天退掉一點七位，到底您想要什麼樣的家管員呢？」

陳經理非常無奈，如果可以，他現在巴不得馬上把嚴頤淅的電話丟進
來電黑名單，永生永世再也不要來往，以後看到嚴頤淅立刻繞路就
走！

可惜這傢伙一次簽了一年約，還外加優渥的鐘點費跟仲介費，要是賺
不到這筆，他的項上人頭恐怕明天就會掛在公司門口展示了......

「我要的很簡單啊！」嚴頤淅理直氣壯的說著，「我說過了，只要能
夠幫我把我家打掃乾淨就可以了啊！就算不會煮飯也沒關係，午餐跟
晚餐都幫我買外食就好了！你是覺得我給的薪水太少嗎？我還可以再
加啊！」

嚴頤淅說得義正詞嚴還略顯無辜，彷彿自己是一隻無害的小綿羊，陳
經理對他的控訴全都是空穴來風一般。

「如果條件真的這麼簡單的話，那你為什麼要連續辭退我十二名家管
員？」陳經理嘆口氣，試圖跟嚴頤淅溝通講理。
他頹下了雙肩，說是辭退還好聽，這傢伙根本是連罵帶趕，那些家管
員的年紀都可以當自己的媽了，被嚴頤淅毫不留情的一罵，竟然跑回
來淚灑公司，害他這幾天連覺都睡不好————一閉上眼睛都是那些
阿嬤的哭臉。

陳經理打了一個冷顫。

「她們打掃得不乾淨。」嚴頤淅撇撇嘴，看著地板上滿地的頭髮
————大概有三根左右。「反正你再幫我換一個，今天要馬上報
到！不然我要解約了。」

「......我今天能派出去的家管員只剩下一個，你要試試看嗎？」陳經
理額上青筋跳動，力求聲音平穩，內心卻大聲狂吼。

解約吧解約吧！你這惡魔快主動解約，這樣我就不用受你的氣了！

可惜人在世上，總是為五斗米折腰，更何況他只是個小小的經理。

「只剩最後一個喔？」嚴頤淅有些不太樂意，這樣他不就沒得挑了。
他撇撇嘴，「好吧！那我就試試看吧！她什麼時候可以報到，我就在
家裡等她喔。」

嚴頤淅坐了下來，還不忘辛苦的把腳縮到沙發上，地板太髒了，他不
想踩到那幾根頭髮。

「......是是是。」陳經理疲憊的掛斷電話，所謂請神容易送神難，嚴
頤淅就像一尊大神，金光閃閃（有錢），卻彷彿瘟神（超級難伺
候）。

他萎靡地陷在自己的辦公椅裡面，拿起桌上的家管員資料卡，看著上
面的大頭照，彈了一下照片。

唉唷唉唷，滿天神佛保佑啊，妳可別也哭著回來啊......
徐品卉背著後背包，快樂地跳下公車，看著矗立在不遠處的兩層小別
墅，忍不住發出讚嘆聲。

說實話，身為家管員，最討厭的事情就是看到超大、特大的屋子。這
代表工作量爆表，雖然家管員是以時薪來算，但沒有人看到工作量爆
表會開心吧？

可是，徐品卉與眾不同，她熱愛做家事，生平沒什麼嗜好，就喜歡洗
洗刷刷，她小小一隻，卻能量無窮，一提起做家事，身上彷彿有萬丈
光芒！

也因為這樣獨一無二的興趣，大學讀的是中文系的徐品卉，一畢業之
後就立刻投奔嚮往已久的綠意家管公司。

雖然面試的時候被陳經理左刁右難的，還被拎著到廁所去，以當場刷
馬桶做為考試題目，不過最後還是順利被綠意公司錄取，讓徐品卉如
願以償。

這是她第三次接到綠意公司的派遣，前幾次都輕鬆愉快，也讓身為菜
鳥的徐品卉對自己的未來充滿信心。

雖然不知道今天早上陳經理打電話給她的時候，問她心理素質好不好
是什麼意思，但她還是興高采烈地來了。

她站在小別墅前，心裡燃起熊熊鬥志，踮高了腳尖、伸長了手，按下
門鈴。哎！這門鈴長這麼高真討人厭。

叮咚叮咚！

徐品卉期盼地看著大門慢慢打開，而來應門的正是嚴頤淅。
他坐在他的戰車————電動輪椅上，一頭蓬鬆的黑髮，剪得乾淨俐
落，只大約到耳上一點，身高超過一百八十公分的他，就算坐在輪椅
上，彎曲了修長的雙腿，還是硬生生只矮了徐品卉一點點。

他面露不耐，該死，怎麼不是那個說好要來報到的家管員？

都大中午了，對方到底去哪裡流浪了？

他剛剛花了九牛二虎之力，才從椅子挪到輪椅上，又使盡了吃奶的力
氣才移動到門口，卻沒想到只是一名迷路的小女生。

「小妹妹，妳走錯地方了。」他板著臉開口，只差沒在臉上寫著
————「生人勿近」四個大字，電動輪椅退後一步，他反手就關上
了大門。

但，福無雙至，禍不單行————

接著，大門的門鈴拚命尖叫了起來，嚴頤淅氣得臉孔扭曲，他一個轉
身，撞翻了大門旁的花瓶，匡啷匡啷，一地碎玻璃，房子更髒了！

嚴頤淅幾乎快崩潰，他惡聲惡氣地打開大門，瞪著眼前的小女生。

「妳到底要做什麼？」他不問她要找誰，這裡只住著自己一個人，而
自己擺明不認識這傢伙，所以這問題純屬廢話。

徐品卉的確不高，約莫一百四十公分的她，背著後背包，臉上白皙乾
淨，一點妝粉都沒上，看起來就像是國中小朋友一樣。

她的手上拿著白色的手機，上面還有一隻絨毛娃娃耳機塞，掛在那邊
晃啊晃的，看得嚴頤淅就想吐，絨毛玩偶多髒啊！

「獅山路一段一二七號......」

徐品卉對照著門前的門牌跟自己手機內的簡訊，嘟嘟嘴，沒錯啊！這
次的案主就住在這裡啊！
「我沒走錯啊，先生你是不是有跟綠意公司預約家管員？」徐品卉好
聲好氣地說明來意，雙眼有些迷惑，要是真走錯就糟糕了，陳經理可
是千交代、萬交代她不能遲到的！

「家管員？」嚴頤淅愣了一下才反應過來，「難道是妳？」

他不可置信，眼前的小女生看起來嬌小又傻氣，渾身感覺就沒幾兩
肉，真的能擔任家管員嗎？不對————什麼時候僱用童工是合法的
了？

「是啊，我叫徐品卉，是先生預約的家管員，不要用這種眼神看我，
我大學畢業了。順帶一提，我還帶了你指定的午餐牛肉麵，請問我現
在可以進去了嗎？」

徐品卉掏出掛在胸前的識別證晃了晃，上頭的確有著公司徽章跟個人
大頭照，還有清清楚楚的「徐品卉」三個大字。

同時，她心中翻了翻白眼，一看嚴頤淅的表情，她就知道嚴頤淅在想
什麼。

嚴頤淅有些難以置信，畢竟他之前預約的家管員年紀至少都四十歲以
上，眼前的這一個，看起來也不過十幾歲而已吧！

但是......好餓啊......

他發了一上午的脾氣，連早餐都沒吃，眼前這個叫做徐品卉的小女
生，剛剛說她還帶了午餐？嚴頤淅往下瞄一眼，徐品卉手上那碗牛肉
麵看起來好香、好好吃......

嚴頤淅吞了吞口水，咬著牙退後一步，拿過了放在大門旁鞋櫃上的一
盒紙盒，遞給徐品卉。

「好吧！妳進來吧！這先給妳，廁所在大門口的左邊，妳換上衣服之
後再到客廳來找我。」
徐品卉接過了嚴頤淅手上的紙盒，當場打開一看，是一整套的家居
服。

「為什麼要換這個？」她皺了皺眉，家居服的花色素淨，質料也很
好，但外表看起來就像是睡衣，她可不想穿著睡衣工作。

「妳太髒了。」嚴頤淅聳聳肩，讓開了走道。

這下反而換成徐品卉愣了一下，看了看自己身上的打扮，潔白的棉質
上衣、七分牛仔褲、剛洗好的球鞋、頭髮也整整齊齊地紮成馬尾......

這是哪裡髒了？

不過。她看著嚴頤淅一臉沒得商量的樣子，只好一肚子疑問的走向廁
所。

一直到她換好衣服走到客廳時，嚴頤淅已經稀里呼嚕地將那碗牛肉麵
解決了，只是徐品卉很細心地發現，眼前的這位新老闆，幾乎是換上
所有的自家餐具，包含碗盤、筷子、湯匙。

她原先以為新老闆愛環保，心裡還有一絲改觀，卻發現原本的那些塑
膠餐具全進了垃圾桶。

一般人都會先留下來，以後有機會再用，但眼前這個新老闆，卻一股
腦全扔了，到底是......？

但她雖然是菜鳥家管員，總歸也受過培訓。現今的家管員與以前的幫
傭有很多差異，包括良好的休假制度、薪水支付等等，但不變的是準
則還是一樣，多看少問。

所以她閉上了嘴，等著嚴頤淅的吩咐。

「嗯，其實我很好相處。」吃完牛肉麵的嚴頤淅，順手拿起口袋裡的
無酒精溼紙巾擦了擦嘴，「如果妳今天能將這個客廳打掃完，我就支
付妳一整日八小時的薪水。」

嚴頤淅說得簡單，一臉不在乎。

徐品卉卻瞬間睜大了眼睛，似乎不敢置信自己聽到了什麼。

這一切只因為————太簡單了吧！

這一棟豪宅就算再豪華，客廳的範圍也大概只有二十坪左右，更不用
說，全部的家具通通嶄新得宛如昨日剛買來的，玻璃櫃還能當成鏡子
照呢！

「八、八小時的薪水......」徐品卉有些顫抖。

這是天上掉下來的好運嗎？

家管員並不是一份輕鬆的工作，要不是徐品卉與常人不同，擁有對於
做家事的高度興趣，恐怕也不會一畢業就跑來綠意公司。

但是，只要打掃客廳就能夠領到八小時的薪水，徐品卉飛快地撥了幾
下算盤，八乘以五百等於四千，她今天就有四千元的收入啊！

「嗯。快開始吧！所有的清掃用品都在廚房流理臺下的櫃子，妳可以
任意取用。」嚴頤淅有些急不可耐，他忍受滿室的髒亂很久了。他胡
亂指了一下廚房的方向，很不流利地操作著身下輪椅，歪七扭八地鑽
進了自己的書房。

徐品卉滿心喜悅地打開了廚房流理臺底下的櫃子，卻覺得十分困惑。
新老闆不是說清掃用具都在這裡嗎？但是櫃子裡面幾乎空空如也，只
有幾罐討厭的化學清潔劑，還有各種顏色的抹布跟幾塊刷子而已。

「沒有拖把也沒有吸塵器，就連清潔劑都只有三種，唉唷，這老闆好
小氣......」徐品卉扠腰看著櫃子，還是鑽了進去，小小的身軀跪在光
可鑑人的瓷磚上，率先拿出地板清潔劑跟抹布。

「看來也只能這樣了！」徐品卉倒滿一大桶水，再加入一點清潔劑稀
釋，顫顫巍巍的提到客廳去，從門邊的木頭地板開始跪著擦，一塊一
塊地橫著擦，她愉快地哼著歌，不以為意地慢慢工作。

無庸置疑的，她很喜歡做家事。

徐品卉的功課不好，她對唸書一點都不拿手，要她好好地唸教科書，
恐怕只要三秒，她就能蒙睡神寵召，更別說她對數字不敏感，邏輯又
差，背科更是一塌糊塗，只能勉強混了個大學文憑。

這樣的她，卻在做家事當中找到成就感。

她生在一個很忙碌的家庭裡，爸媽都是工人，早出晚歸的，根本也沒
時間照顧徐品卉跟弟弟，但是國小一年級的徐品卉，第一次拿起鍋
鏟，就是為了要幫爸媽做一份吐司夾蛋當早餐。

她一直、一直都記得，爸爸起床之後，張嘴看著吐司夾蛋的樣子。

那是她這輩子最幸福的記憶。

所以她很喜歡做家事。她喜歡照顧別人，希望大家都能幸幸福福的過
日子，在乾淨的家中生活，在鬆軟的棉被中起床，穿著整齊的衣服出
門。

家事，微不足道，卻是支撐每個人生活的動力，好好地做家事，生活
才有秩序。
因此這份工作，就是她一輩子最喜歡的事情了。

懷抱著欣喜的心情，徐品卉認真地擦著地板，邊哼著歌邊替所有木製
家具上保養劑，還倒了玄關附近的垃圾，連落地窗的玻璃都搬來椅子
一片一片擦過，最後她在客廳中轉了一圈，心滿意足。

她的四肢都十分疲憊，臉上卻仍然掛著笑意，她踮著腳尖，小跑步到
嚴頤淅的書房門口，再悄悄站定，深深吸一口氣，敲了敲門，「老
闆，我打掃好了。」

耗時四個多小時，現在六點整。剛剛好下班回家做晚餐，還能領雙倍
薪水，今天真是太幸運了！

徐品卉笑咪咪地想著。

但事情沒有她想得這麼簡單，門過了一會開了，嚴頤淅坐在電動輪椅
上，滑了出來，他逐漸滑到客廳中央，臉上的神情卻越來越鐵青，沉
重得如喪考妣。

「怎麼還是這麼髒......簡直像是一個月沒有打掃一樣......」

他喃喃自語，臉上一副大受打擊的樣子，卻轉過身來，對著呆若木雞
的徐品卉道：「算了，我不該對妳抱有太大期望，畢竟妳看起來就跟
個國中生差不多大而已。妳回去吧，薪水我還是照算，不會食言
的。」

徐品卉如遭雷擊，很髒？她全力以赴地打掃了四個小時又五分鐘，卻
被眼前的新老闆嫌棄很髒？

她一臉快哭出來的神情，卻用力咬住了下脣，臉上出現不認輸的神
色，「老闆，可以請你說說看嗎？到底哪裡髒了？」

一聽她開口，嚴頤淅立刻一臉沉重的控訴，他指著客廳正中央的玻璃
茶几，「妳看妳看，這裡印滿了指紋，好髒好髒啊......」
他說得義憤填膺，徐品卉卻要彎下腰，鼻尖幾乎抵上玻璃茶几，才看
到嚴頤淅口中所說的指紋————小巧的一個拇指印，她舉起自己的
手，印了上去。啊！原來是自己剛剛擦桌子時不小心留下的。

她立刻抽出身後的紙巾，快速擦了幾下，臉上堆著笑容，「不髒了、
不髒了，老闆這樣可以嗎？」

沒料到，嚴頤淅仍然搖頭，一臉沉重地指著腳底下的木頭地板，「你
用了清潔劑拖地，卻沒有再用清水拖過，你看，這裡黏滿了棉絮，還
有一道一道的水印！」

......棉、棉絮？

徐品卉啞口無言，看著地上那細不可辨的微小棉絮，幾乎只有0.01公
分啊！她到底該說是嚴頤淅的視力太好，還是標準太高呢？

她垂下雙肩，「老闆，你是不是有潔癖？」

她問出了過去十二個家管員的共同心聲，嚴頤淅卻理直氣壯的回答她
————

「我才沒有，我只是比別人愛乾淨一點而已。」

問出了跟前十二個家管員一樣的問題，徐品卉卻做了跟前十二個家管
員不一樣的事情。

她留了下來。

她小小一隻，只大概比坐著的嚴頤淅高一點點，但是她握緊了拳頭，
在嚴頤淅面前揮舞，眼中的鬥志更盛，「再給我一次機會吧！」
嚴頤淅都不敢相信自己聽到了什麼。

「為、為什麼？」

「因為你沒有感受到幸福。」

徐品卉義正詞嚴的說著，她是真心看出來嚴頤淅的痛苦，他皺著眉頭
的樣子，彷彿整個環境正在凌遲他，就像徐品卉去到非常髒亂的僱主
家裡一樣。

她懂嚴頤淅的心情。

她一定要讓嚴頤淅也感受到窗明几亮的幸福，所以交給她吧！

「你說了要給我八小時的工資，那我就做滿八小時。」徐品卉下定了
決心，打開自己的包包，除塵紙、黏毛滾筒一應俱全，還有靜電抹
布，這是她的私人家私、戰鬥工具！

今天，不僅全力以赴，還要加上一顆燃燒的心！

徐品卉說幹就幹，她推著嚴頤淅的輪椅，徑直往書房走去，「老闆你
放心吧！等我打掃好，我再來叫你，現在就再給我一次機會！」

面對信誓旦旦的徐品卉，嚴頤淅一時片刻竟說不出什麼拒絕的話，他
也知道自己的標準不好達到，他會獨居一人，很大的原因就是因為忍
受不了「別人把他的家弄髒」。

因此就算再忙，他也不曾請過幫傭，家裡的家事都是自己親自上陣，
每天花上七八個小時慢慢打掃，最後再小心翼翼地維持著。

也唯有這樣，他才能在每天晚上安心入睡，而不會睡到一半又想起哪
裡髒亂，慌慌張張地起床打掃。

但是......這個小傢伙真的行嗎？
他把手放在鍵盤上，聽著外邊的動靜，一個字一個字的敲下，寫著手
邊的劇本，故事裡頭的男女主角正在互看對方不順眼，哼哼唧唧的吵
著架，到底怎麼讓他們對彼此改觀呢......

暫且沒時間管她了，嚴頤淅投入全部心神，沉浸在自己的工作當中。

一直到夜深人靜，嚴頤淅寫完了一大段，才往後伸了伸懶腰，終於寫
出讓自己小小滿意的劇情了......但似乎哪裡不太對勁？

他猛地回神，抬起手上的腕錶，竟然已經是深夜十二點。

外邊安靜一片，那個小傢伙已經走了嗎？

嚴頤淅按著身下輪椅的開關，往書房外前進，他舉目所及，果然沒看
到徐品卉的身影，但他又往門邊前進，正打算上鎖時，卻看到一個小
小的蜷曲身影。
他啼笑皆非，又前進了一點，徐品卉竟然蜷曲在沙發邊睡著了，她側
臉趴在木頭地板上，睡得天真無邪，還微微張開嘴巴，輕輕打呼。

......是小狗嗎？怎麼這麼可愛。

嚴頤淅彷彿發現什麼新奇的事物一樣，又湊近了一點，卻看到徐品卉
的嘴邊緩緩流出一絲絲銀亮的口水，他猛地往後退，剛剛還可愛得像
是幼犬的徐品卉，現在就彷彿一隻沾滿細菌的小強一樣，正在玷汙自
己的地板。

啊啊啊，嚴頤淅的心裡陷入天人交戰，實在沒辦法，乾脆眼不見為
淨，他拿起自己輪椅上的蓋毯，直接覆蓋在徐品卉身上。

很好很好，我覆蓋一張毛毯，結束這回合。

嚴頤淅鴕鳥般地快速逃逸，橫衝直撞地逃回自己的臥室，一直到關上
房門，才長長吁了一口氣。

因為才剛入秋的緣故，所以徐品卉身上蓋著溫暖的毛毯，在嚴頤淅家
的木地板上睡得十分香甜，只是逃回臥室的嚴頤淅卻輾轉難眠，徹夜
都在想徐品卉嘴邊的那抹口水。

好髒啊......他在夢裡哭喪著臉，不斷打掃著。
第二章 幸福的滋味
隔天早上，嚴頤淅醒來的時候，一整晚睡得香香甜甜的徐品卉已經走
了。沒留下任何隻字片語，不知道是自感太過羞愧，而夾著尾巴逃
走，還是被嚴頤淅氣得不想再跟這壞老闆有任何關係。

嚴頤淅抓抓自己的頭，心底有了一絲反省的念頭，是不是不該繼續請
家管員了？連續十三個家管員都達不到自己的要求，那自己也不要繼
續去折磨人家了吧......

只是嚴頤淅雖然這樣反省著，他一刷完牙卻仍然直奔昨天徐品卉睡覺
的地方，幫那一塊地板噴上厚厚的酒精，又用力地刷刷刷，直到看不
出一絲口水痕跡————其實本來也看不出來————他才精疲力盡地
癱在沙發上休息。

真是討厭啊......如果沒有那場車禍就好了。

本來身為劇作家的嚴頤淅，出於自身沒有察覺到的嚴重潔癖，一直過
著足不出戶的生活，但上個禮拜，因為有個導演看上他的劇本，想要
改編成電影，跟嚴頤淅約在外邊見面。原本這些事情都是由嚴頤淅的
經紀人田玲玲負責，可是那天田玲玲剛好出國旅遊，嚴頤淅只好心不
甘情不願地親自上陣。

結果，合約沒談成，對方說還要再想想，嚴頤淅卻在回程的時候，把
自己的右腿撞斷了，還連帶左腿也嚴重肌肉拉傷，直接喪失身為一個
人的最基本行動能力。

一場酒駕造成的車禍，讓嚴頤淅雖然沒直接到蘇州賣鴨蛋，卻讓他幾
乎成了一個廢人，還被自己的潔癖折磨到接近瘋狂，唉......

醫生說至少要半年的復健，自己卻連半個月都過不下去了。
嚴頤淅唉聲嘆氣的想著，正準備拿起手機叫外送，雖然他極度厭惡外
送製造的垃圾，但自己總不能不吃吧？

他可沒想過生在寶島的自己會死於飢餓。

不過他才剛撥號出去，門鈴卻又大聲響了起來，他看了看手機跟門
鈴，還是先把手機給掛斷了，然後吃力地把自己挪到輪椅上，好不容
易轉開大門，門外竟然站著讓他相當意外的人————

「妳怎麼又來了？」

他挑了挑眉，其實嚴頤淅也不是故意要裝凶，只是因為很意外的關
係，所以語氣也相當不客氣。

門外站著的徐品卉倒是一臉羞愧，扭了扭手，從背後拿出一個精緻的
便當盒，「因為......昨天倒垃圾的時候，看到裡面都是外送的速食紙
盒，所以......」

嚴頤淅的臉冷了下來，「這種事情跟妳沒關係吧。」

嚴頤淅天性敏感，立刻變得活像一隻刺蝟。

「是沒關係，但是你昨天也沒有驗收，這跟我們約定的不一樣吧？總
之對不起......是我不知不覺睡著了。」徐品卉說著說著，忽然用力的
一鞠躬，九十度的鞠躬，口氣真誠、臉上嚴肅，一片誠懇地跟嚴頤淅
道歉。

「妳......」

嚴頤淅的舌頭頓時彷彿被自己吞了，他是標準吃軟不吃硬的傢伙，摸
準了脾氣就很好對付，現在人家都道歉了，他也不好意思板著一張
臉。
他面露霽色，食指刮了刮自己的臉頰，「不用道歉，是我強人所難，
我把自己的標準套用在別人身上，說起來我反而是個壞老闆。」

嚴頤淅自嘲的笑笑，率先讓開了通道，算是給彼此一個臺階下。

「不要這麼說。」徐品卉跟著走了進來，熟門熟路地走進廚房，打開
便當箱，替嚴頤淅布好了一桌菜，「沒有替你帶來幸福，我感到很抱
歉。」

嚴頤淅愣了一下，他剛剛漏聽了什麼嗎？

「......幸福？」

這傢伙又不是自己的老媽還是愛人，幸福這個辭彙不會太沉重了嗎？
嚴頤淅有些狀況外的想著。

「是啊，沒有替你找回生活的秩序，想必你也很辛苦吧？」徐品卉點
點頭，看著嚴頤淅糾結在一起的眉頭，又拿起了桌上的溼紙巾，替餐
具一一擦過之後，才遞給他。

「你的標準或許比別人高，但那也是你維持生活秩序的方法，我聽陳
經理說了，你也是因為受傷，才不得不依賴我們，很抱歉，反而讓你
失望了。」徐品卉自顧自地說著，宛如頭上頂著光圈的天使。

不得不說，如果有一種能評量工作熱情的量化表，徐品卉絕對能拿滿
分，不，或許還會超標！她這是用終身信仰在工作啊！

「是啊是啊！我這是一把辛酸淚，無人能懂啊！」嚴頤淅一聽，高興
得不得了，終於有人理解他不是找碴來著了！

他得了便宜還賣乖，邊大口吃掉徐品卉帶來的花壽司便當，邊口若懸
河地抱怨著。
只是他吃得飛快，卻連一粒飯粒都沒掉下來，甚至連滴口水都沒噴
出，看得徐品卉嘖嘖稱奇。

等到嚴頤淅飽餐一頓，賴在沙發裡遮著臉打飽嗝的時候，徐品卉已經
快手快腳地收拾好滿桌殘骸，她把自己帶來的容器全數收回便當箱裡
面，還把嚴頤淅的餐具洗得乾乾淨淨，掛在廚房的掛架上面風乾。

做為一個優秀的家管員，如果不是遇上難搞的嚴頤淅，徐品卉無庸置
疑，絕對是一名優秀的好員工。

她對工作懷抱著極大熱情，又真心喜愛這份工作，還自創一套「幸福
家居理論」，當初陳經理會一直不讓徐品卉來嚴頤淅這裡「受難」，
也是怕綠意公司裡面難得的小花朵被嚴頤淅夭折了。

只是人家眼中的超優秀員工，在嚴頤淅眼裡卻仍是不及格。

嚴頤淅看著她忙碌的來來去去，心裡唰唰唰的扣分，在他的標準裡
面，徐品卉還是不合格。

你看看，那些掛著的餐具應該先擦乾啊！不然滴下來的水滴又弄髒了
洗碗臺，這不是二次汙染是什麼？

不過，不知道是不是因為拿人手短、吃人嘴軟的關係，嚴頤淅終於決
定忍痛將自己的標準放低一點點。

再說，如果連徐品卉這最後一個家管員都跑了的話，他可就真要住在
垃圾堆裡面啦！

回想起這兩三天的悲慘遭遇，還有無止盡的外食地獄，嚴頤淅打了一
個冷顫，痛心疾首地決定留下徐品卉。

畢竟他辭退了十二個家管員，陳經理已經放話再也不肯接他電話了，
他這是趕鴨子上架，別無選擇......
「那個，咳咳，妳合格了。」

因為忍痛將標準下修的緣故，當徐品卉送上飯後熱茶時，嚴頤淅終於
開了金口。

「什麼？」徐品卉有些意外，其實她今天只是想上門道歉，並替嚴頤
淅送來一頓午餐做為賠罪。

她並沒有天真的以為，自己這樣做就可以留下來，昨天陳經理打給她
的時候，千交代、萬交代，嚴頤淅是很重要的客戶。

按照道理來說，自己昨天那種失職的表現，恐怕早就應該要換掉了。

只是她不知道自己前頭已經有十二個前輩轟轟烈烈的陣亡了......

「我說，妳可以留下來。反正妳們之中也沒人可以達到我的標準，不
如將就一下，就用妳吧！」嚴頤淅一臉沉痛，指著徐品卉，彷彿這是
什麼天大的特赦。「至少妳還可以幫我倒垃圾。」

一向酸言酸語的嚴頤淅，完全沒想過這番話對人家是多大的汙辱。

「......還真是謝謝你喔。我想我的用途不止是倒垃圾！」果不其然，
小小軟軟的徐品卉罕見地板起了臉。

除了嚴頤淅說的話太難聽以外，經過昨日一役，她也已經明確知道嚴
頤淅就是傳說中刁死人不償命，還不會愧疚的————壞、老、闆！

她才不要找罪受。

就算自己再喜歡做家事，也要知道自己的能力所及，所以......對不
起，還是謝謝別聯絡了！綠意公司還有其他家管員，她可不想以肉身
餵鷹。

今天的午餐只是賠罪禮，她才不要繼續生活在煉獄之中。
她的愛，要奉獻給懂得欣賞的人。

老闆跟員工的關係有時候就跟戀愛一樣，誰都勉強不來的。

「我想我們並不『適合』。」小小隻的徐品卉，加重了咬字，特別強
調最後兩字，「所以還是感謝嚴先生的抬愛，綠意公司一定可以替嚴
先生找到適合的家管員！」

嚴頤淅忍痛做了這個決定，卻沒想到會被徐品卉一口回絕，他看著眼
前的徐品卉，就像一隻橫眉豎目的小狗一樣，汪汪汪地對著自己叫，
顯然也認為自己是個太過難搞的老闆。

不過小狗嘛！小時候老家也有養一隻，不是什麼太難以對付的生物。

「我供三餐員工餐。」

嚴頤淅很快丟出骨頭。

「你的三餐只有速食。」

徐品卉更快的反擊。汪汪汪！

「我拿錢讓妳買菜，買什麼都可以。」

嚴頤淅冷笑兩聲，不過說實話這個提議他是有私心的，剛剛的花壽司
好好吃啊！只是這個徐品卉看起來就是個小窮鬼，連隻蝦子都沒放，
只有滿嘴的肉鬆，吃起來真沒勁！

「......預算無上限？」

徐品卉明顯動搖了，一顆小狗心開始軟化。

「當然，記得準備我的份就可以了。」
嚴頤淅寬容地點頭，在徐品卉的心裡，他的形象立刻上升了一個檔
次。

「......可是我怕我達不到你的標準，這樣也沒關係嗎？」

徐品卉陷入掙扎，臉上露出為難的神情，說實話她也很想成為嚴頤淅
的家管員，嚴頤淅對她來說，就像是這輩子遭遇過的最大難題，她好
想好想讓嚴頤淅知道什麼叫做「幸福的滋味」！

但是嚴頤淅的標準真的好高，小狗露出愁眉苦臉的模樣。

「沒、沒有關係！我要是忍不住嫌棄的話，妳就當成耳邊風好了。」

嚴頤淅看著徐品卉，勉為其難地給了承諾，只是他臉上的神情，怎樣
都像有人拿刀割下他身上一大塊肉來一般。

只是他今天早上光是擦地，就花了四個小時，更別說他這隻打上鋼釘
的右腿，要怎麼維持這一大間屋子的整潔，還要將每日製造的垃圾給
扔到垃圾場......

「我......還是再考慮看看好了！」徐品卉囁嚅著開口。

看著嚴頤淅臉上的表情，徐品卉有一種奪門而出的衝動。雖然對一個
從小立志當家庭主婦的人來說，買菜錢無上限是多麼令人心動的提
議！

想想高級的魚肉、帝王蟹、頂級豬肉跟日本空運和牛......

她的胃已經在分泌胃酸了！

但就算是這樣————她還是覺得自己的小命更重要一些！

「薪水加倍！妳一天來上班八小時，我算兩天的薪水給妳！」嚴頤淅
怎麼可能讓徐品卉回去考慮？
他終於使出撒手鐧，狠下了心怎樣都不能讓徐品卉逃脫！

就算從垃圾山搬到垃圾場，也是一種進步啦！人要學著向前看，過去
已經過去了，不可再緬懷！他現在一雙腳跟廢了一樣，絕對不能放走
徐品卉！

再說，他的腸胃開始想念正常食物了......

「十六小時的薪水......」

徐品卉覺得自己正在與惡魔交易，不過鳥為食亡，人為財死！現在食
物、錢財都有了，她閉著眼睛點了這輩子最用力的一次頭。

「好！我幹了！」

接下來的日子，徐品卉果然天天來報到，因為嚴頤淅車禍受傷的關
係，跟一般一週只預約一次的家事服務不太相同，而嚴頤淅又開出了
優渥的條件，因此徐品卉過了三天試用期後，一跟嚴頤淅簽約就簽了
一個月。

她逐漸發現，嚴頤淅其實是隻紙老虎。

他講話犀利，嘴巴很酸，眼神很毒，標準還特高。

自己一邊做家事，嚴頤淅就會像怨靈一樣神出鬼沒的看著，嘴中飄出
各種惡毒的評語，雖然徐品卉瞪他的時候，嚴頤淅會乖乖把嘴巴捂起
來，一副要她不用管他的樣子。

但是怎麼可能？人的耳朵可沒長蓋子，他那些惡毒的評價，徐品卉全
都照單全收，讓她氣得好幾次想拿拖把打爆嚴頤淅的頭！
但是扣除這些，他也就這樣而已。

嚴頤淅吃到好吃的食物，就會躺在沙發上滿足的摸肚子，平常徐品卉
「上班」的時候，嚴頤淅也多數躲在書房內敲鍵盤，偶爾才會飄出來
說幾句惡毒的評價。

兩人也不是徐品卉想像中，那種抬頭不見低頭見的親密關係，勉強算
是維持著一天兩餐的僱主兼飯友關係。

一開始徐品卉還不敢放手去買，只買了一些高級的生鮮魚肉跟食蔬而
已，但沒想到火烤過一次帝王蟹腳之後，嚴頤淅簡直入迷，天天吵著
要吃，海膽啊、黑鮪魚啊樣樣都訂，一雙腿不良於行，他還能上網買
個不停。

他的名言是物盡其用，既然徐品卉打掃不行，那就多做點美味的料
理，也算是補償他的方法。

想當然耳，這說法又把徐品卉氣得半死，只差沒在飯菜裡面放瀉藥。

不過徐品卉煮出來的菜色，端上桌後嚴頤淅通通一掃而空，他沒有挑
食的習慣，紅蘿蔔、海帶、茄子來者不拒，甚至還會大喊再來一碗，
看得徐品卉哭笑不得，內心有種奇異的滿足感。

大概立志當一名家庭主婦的女人，心底總是有些餵食癖。

「真有這麼好吃嗎？」她看著嚴頤淅為了維持乾淨，戴上了厚厚實實
的手套，正在努力吃著烤雞大腿。

烤箱也是嚴頤淅作主買來的，只因為徐品卉某天叨唸了一句「如果有
烤箱就能做更多料理了」。隔天早上，送貨人員就送來這臺連乳豬都
能塞進去的巨大烤箱。

嚴頤淅吞嚥了嘴裡的烤雞肉，咀嚼得連一點牙齒縫隙都沒露，才開口
說話，「當然，只是烤得家裡都是這個味道，真髒。」
徐品卉大感驚奇，「連食物的香氣，你也能覺得髒？」

「揮之不去就髒啊，都染上我的衣服了，妳得幫我洗乾淨。」嚴頤淅
點點頭，理所當然地指使他的家管員。

只是說歸說，他還是繼續咬下一大口，鮮嫩多汁的烤雞肉，在他嘴裡
緩緩咀嚼，一點都不柴的雞肉絲更引人食慾，唉，真能讓人吞了舌
頭。

也因為這樣，徐品卉開始慢慢覺得，他們兩人的關係終於漸趨和諧，
逐漸走向正常的僱傭關係，這是一大進展，但如果真要挑剔的話，嚴
頤淅的評語如果再好聽一點就好了。

不是她要抱怨，而是嚴頤淅根本有毛病。

嚴頤淅對於家中乾淨程度的要求，簡直到了令人髮指的地步，徐品卉
不管多麼用心，他就是覺得家裡很髒，就算徐品卉做到讓嚴頤淅說不
出哪裡髒亂的地步，嚴頤淅還是覺得一切都布滿了細菌。

這已經不是潔癖的地步了，徐品卉認真覺得嚴頤淅該去看心理醫生。

只是她旁敲側擊地稍微提到一點，嚴頤淅不是打哈哈過去，就是裝傻
當作聽不懂，徐品卉個性本就老實，雖然被惹毛了會炸毛，但也不是
會揭人瘡疤的傢伙。

既然嚴頤淅不肯面對，那自己身為嚴頤淅的家管員，也不需要去對僱
主的私人事務做太多評斷。

徐品卉重重嘆氣，手上拿著靜電拖把，拖過了整間客廳跟廚房，這間
小別墅分為樓上跟樓下兩層，樓上是嚴頤淅自己的臥房，只是因為他
車禍的關係，這陣子都是住在一樓的客房。

而一樓就分為客廳、廚房、書房、客房，這幾個空間。
簽約的時候，嚴頤淅就說過，讓外人來到自己家中已是情非得已，所
以希望徐品卉可以待在一樓的空間活動就好，二樓現在暫且沒人，也
不用做什麼打掃。

雖然他說這話的時候，臉上的表情看起來相當猙獰，想必對於無法親
自打掃二樓感到痛不欲生。

但僱主都這樣交代了，徐品卉當然沒有違背的道理，她又不是藍鬍子
的老婆，沒必要去打開潘朵拉的大門。

她胡思亂想著，手下流利地做完了家事，把今天家裡製造的垃圾打包
起來，帶到外面的社區垃圾場去丟，還在冰箱裡面冰了一小鍋的無糖
紅豆湯讓嚴頤淅當作消夜，解解饞。

她現在知道嚴頤淅幾乎不吃糖了。

無糖的紅豆湯多難喝啊？不過僱主喜歡，自己也無權說什麼。

反正他喝無糖，自己手中的這盒可是加了許多的糖。

徐品卉竊笑著，輕手輕腳地關上了大門，準備回家享用高級紅豆熬煮
了四個小時的超綿密紅豆湯。

紅豆、瓦斯費都有人提供，這種天底下的好差事，哪裡找呢？

徐品卉快快樂樂地下山了。

只是她不知道的是，在她走了之後不久，嚴頤淅打開自己書房的門，
吃力地從輪椅移動到客廳的木地板上，拿起事先準備好的乾淨抹布，
一下又一下地擦著地。

他拖著打上鋼釘跟石膏的右腿，堅強地在地板上前進，要是他的主治
醫師看到了，恐怕會吐血三升，把他從此列為拒絕往來戶。

你說疼不疼？當然很疼。
但是太髒了、真的太髒了，這樣會害死人的。

他忍了一個禮拜，在徐品卉以為他們關係漸好的時候，嚴頤淅終於還
是受不了了，他每天日夜都在煎熬著，幻想著外頭有一大片細菌大軍
正要進攻他的堡壘，他連夢中都在跟細菌作戰，累得他一對熊貓眼越
掛越深。

嚴頤淅過著一種難以向外人訴說的生活，他有錢請得起家管員幫忙打
掃，卻掃不掉他的焦慮與憂鬱；他的經紀人一天照三餐打來問候他的
寫作進度，卻不知道嚴大編劇半夜都在偷偷打掃。

嚴頤淅一點一點的打掃著，裡裡外外都擦了個遍，還好有徐品卉，至
少她把鍋碗瓢盆跟餐具都洗好，還幫自己把垃圾倒了，真的太好了，
這樣就夠了，不能再挑剔了......

再挑剔的話就太傷人了，嚴頤淅很有自覺地想著，更何況他堅決不願
回到之前垃圾堆般的生活，現在這樣子就已經很好了。

嚴頤淅躺在空曠的客廳中，精疲力竭地睡去。

嚴頤淅以為自己瞞得天衣無縫，卻小看了徐品卉的細心程度。

徐品卉是不太會唸書沒錯，但是在家事王國中，她就是那獨一無二的
國王，她的屬下（清潔劑）每天有多少變動、士兵（靜電紙）每天少
了多少分量、大臣（鋼刷）掉了幾根毛，她可都是一清二楚。

就連拖把跟抹布乾燥的時間與平日不同，她都能夠察覺。沒道理風乾
了十幾個小時的抹布，隔天一早還是溼答答的啊！
她一開始還按兵不動，故意留下一點點肉眼幾乎不可分辨的汙漬，想
證實自己所猜想的事情，也給嚴頤淅一個機會。

總不能未審先判，誣賴了自家老闆就不好了。

但隔天一大早的時候，那一小塊故意留下的汙漬不見了。徐品卉終於
得出一個結論————嚴頤淅竟然趁著自己回家的時候，偷偷打掃！

而這件事情，對她來說簡直是奇恥大辱。

她做為一生信仰的工作、她散發著熱情的每日上下班，卻發現自己這
個小員工在老闆眼中根本不重要，她自得其樂地努力打掃，以為能夠
好好地照顧嚴頤淅，最後才知道，這一切只是自己的一廂情願。

而且嚴頤淅不是說過不再干涉她的工作了嗎？

就算自己真的不合適，那就把自己換掉啊，找一個新的家管員就好
了！

在心中握緊了拳頭的徐品卉，感到既傷心又憤怒。

徐品卉一個人默默的生著氣，也沒有去找嚴頤淅理論，只是煮了一個
禮拜的川菜，辣得嚴頤淅差點小命不保。畢竟，潔癖不算的話，他並
沒有什麼弱點，唯有不敢吃辣而已。

她很有自覺地覺得自己對於老闆的行為無權置喙，就算老闆請了家管
員之後，還愛在三更半夜浪費精神跟體力打掃，那也是老闆自己的事
情。

她是一名優秀的員工，絕對不會讓私人情緒妨礙工作！

她認為自己沒資格去找嚴頤淅理論。

但是————嚴頤淅一開始就說了，買什麼食材跟煮什麼料理，他是
不管的，這也算在徐品卉的福利之一。嚴頤淅當時是自恃自己不會挑
食，徐品卉煮什麼他都不怕，卻沒想到報應來得這麼快————

徐品卉買了花椒、胡椒、辣椒，還買了豬血、豆腐、魚頭，徹徹底底
弄了個周全的川菜全席，還買了好幾本食譜，準備大顯身手。

嚴頤淅你完蛋了！

竟然敢抹滅我的工作價值，我不讓你拉肚子拉個天昏地暗，我就不叫
徐品卉！

徐品卉握緊了拳頭，在空中揮舞。

一開始嚴頤淅以為徐品卉只是忽然嘴饞，畢竟川菜聞起來真的很香，
只是他無福消受，但在陪著吃了兩餐之後，他簡直晚上都要抱著馬桶
睡了，差一點就沒時間清理家務，累得他只好熬夜打掃，白天補眠。

接著看徐品卉連煮七天，餐餐彷彿川菜大展，他都覺得自己的鼻子充
滿了辣油味，拉肚子拉到快虛脫了。

而自己不敢吃辣這件事情，徐品卉是知道的。

所以讓徐品卉忽然連煮七天川菜，連假日都還加辣不加價的原因只有
一個————她必定在生氣，而且是在生自己的氣。

說實話，嚴頤淅真摸不準徐品卉的脾氣，她看起來嬌小甜軟，眼神卻
那麼有力量，將一樣無趣（嚴頤淅認為）的工作奉為一生信仰，還自
創一套幸福居家理論，信誓旦旦地說要替自己帶來幸福跟生活秩序。

徐品卉就像是充滿了能量，與自己這個時時處在焦慮邊緣的人完全不
一樣，他其實並不知道要怎麼跟徐品卉開口，左思右想，最後只能挑
一個最壞的處理方式，半夜偷偷摸摸的打掃。

畢竟他還是需要徐品卉的。

他隱隱約約大概猜到徐品卉在生自己的氣，也或許發現了自己正在偷
偷打掃的事情，但嚴頤淅理清了頭緒，卻還是不知道該如何是好。

他試探的問了一句，「妳......是不是有什麼不高興的事情？還是壓力
太大了？妳嫌棄薪水少嗎？我再幫妳多加一點？」

他問得小心翼翼，簡直是卑躬屈膝，覺得自己的臉都要被徐品卉踩在
地上了，但徐品卉卻還是哼了一聲，扭過頭又端了一鍋嗆辣魚頭出
來，讓嚴頤淅整個自討沒趣，只能小心地夾著底下的魚肉吃。

一點都沒敢提一下自己想吃粥的想法。

也幸好徐品卉鬧脾氣鬧了一個禮拜之後就消停了，她煮回正常的料
理，嚴頤淅還來不及慶幸，卻很快發現徐品卉更加賣力地打掃著自己
的家。

連用乾淨整潔來形容她的工作成果都太膚淺了，根本可以說是一塵不
染。

嚴頤淅也不是不知道她的努力，她在外邊打掃的時候，他就在書房裡
面聽著外邊的動靜，乒乒乓乓的宛如戰爭。

但是徐品卉的歌聲越來越少了，她拚了命想要讓嚴頤淅對於自己的工
作成果有所認同，卻不知道嚴頤淅這是心病還需心藥醫。

徐品卉像是得不到陽光與水分的花朵，一日日枯萎，她將工作視作人
生最大的動力來源，卻在嚴頤淅這裡狠狠踢了塊大鐵板，她有時候都
問自己，到底為什麼還要替嚴頤淅打掃？

她曾經說得信誓旦旦，現在卻覺得自己什麼都做不到。
她解不開嚴頤淅心底的結，更遑論替嚴頤淅帶來幸福。

這一切，嚴頤淅都看在眼裡，他並非真的是一個無良老闆，只是兩人
不適合。他痛定思痛，在月明星稀的時候一邊打掃、一邊悔悟。

「這一切都是我的錯吧......」

看著越來越失去笑容的徐品卉，嚴頤淅暗自下了決心。

不能再這樣了，雖然他的確是衷心感謝徐品卉，也很需要徐品卉倒垃
圾跟煮飯，卻也知道自己就像一個絲毫不認同屬下能力的老闆。

徐品卉的能力不僅於此，她應該得到她應有的成就感。自己這只是在
傷害徐品卉對於工作的熱情。哈......真沒想到自己還真是一個壞老闆
啊......

經過一番深刻的內心戰爭之後，他失眠了。他想了大半夜，望著屋外
的盆栽發愣，還是想著：「這玫瑰的葉子怎麼這麼髒啊？」

不過老天有眼，他終究還是下定了決心。

這個壞人，必須由自己來做。

同一時間，徐品卉也終於肯面對自己的失敗了。

她一廂情願地想讓嚴頤淅感受幸福的滋味，卻不知道嚴頤淅心中的死
結該如何打開，她不是偉大的心理醫生，只是一名小小的家管員。

如果嚴頤淅一開始需要的員工就不是自己，那自己又何必死皮賴臉地
留下來呢？
綠意公司裡面還有很多的家管員，雖然現在徐品卉也知道嚴頤淅曾經
的豐功偉業————連續辭退十二名家管員。

但聽陳經理說，綠意裡頭的王牌家管員，檔期終於空出來了。之前沒
讓王牌試試看，或許如今那一位還要更適合嚴頤淅呢！

徐品卉在心中默默下定決心，今天就是第二個禮拜的最後一天了，就
做到今天為止吧？她帶著跟嚴頤淅簽訂好的合約書，心情沉重地上山
了。

她現在有嚴頤淅的家中鑰匙，畢竟嚴頤淅睡得晚，行動也不是那麼方
便，雖然他現在對於電動輪椅操控得越發自如，簡直跟戰車一樣，還
能在家裡橫衝直撞。

但嚴頤淅嫌麻煩，乾脆給了徐品卉一把鑰匙。

只是拿了鑰匙還是得換衣服。

從衣架上收下乾淨家居服換上後，她心底盤算著，今天應該是最後一
天穿這套衣服了吧？她摸了摸領口，不知道嚴頤淅會怎麼處理這套衣
服？

丟了還是？

算了，這不關自己的事情。

徐品卉心裡五味雜陳，乾脆提早煮起了午餐，也不知道是不是她心裡
有事，今天兩人一起吃飯時，嚴頤淅的話明顯少了很多。

嚴頤淅心不在焉的，徐品卉也不曾主動開口，兩人之間瀰漫著一股前
所未有的尷尬氣氛，一直到吃光了桌上菜色，兩人同時放下碗筷，竟
也同時開口！

「你......」
「妳......」

兩人相視一笑，難得這麼有默契，卻也發覺彼此的脣邊都是苦笑。

嚴頤淅與徐品卉忽然都知道對方想說什麼了。

他們難得這麼有默契呀！

互相折磨了對方這麼久，他們都同時感受到對方的痛苦，只能說既然
是不合適的僱主與員工，還是早早更換得好。

畢竟兩人又不是戀人或者父女，沒有什麼非得糾纏不清的關係，沒必
要這輩子牢牢綁死在一起。

兩人對望一陣，默然無語，終究還是嚴頤淅先開口，他清了清喉嚨，
認為自己既然是僱主，就得有當壞人的決心，這是身為一個老闆應該
扛起的責任。

「妳就做到今天吧！我想我可能不需要......」任何一個家管員吧？

他落寞得沒把話說完，卻沒發覺徐品卉臉色一變。

徐品卉猛地站起來，她剛剛隱約知道嚴頤淅想說什麼，卻沒想到竟
然......

這麼狠。

自己竟被歸類在不需要的那一邊，她還以為兩人能好聚好散。

她覺得自己遭遇到前所未有的打擊了。

她伸出手快速疊起了桌面上的碗筷跟盤子，什麼都不再說，只是胡亂
點了幾下頭，表示自己已經聽見嚴頤淅的話，就閃身躲進了廚房。
獨自一人留在客廳的嚴頤淅，遠遠看著廚房中嬌小的徐品卉、還要墊
個小椅子才能順利揮舞鍋鏟的徐品卉。

她是那麼的努力、那麼的想尋求自己的認同，自己這個老闆，是不是
從一開始就做錯了......

可是錯誤就是需要被矯正，自己現在下了這個決心，也不算太晚吧？

原本的徐品卉是那麼快樂，她一定可以去到更適合她的地方吧？雖然
還是對於她口中的幸福滋味非常陌生，但是這樣散發著光彩與熱力的
徐品卉，一定可以帶給某個人，幸福的滋味。

嚴頤淅轉了一個方向，讓輪椅往自己的書房前進，在心中與徐品卉做
了道別————今天就是最後一天了。

再見了，徐品卉。
第三章 我長得像蝸牛？
躲到廚房去刷刷洗洗的徐品卉，一直等到嚴頤淅進了書房才出來。

她紅著眼眶，剛剛嚴頤淅說的話太傷人了，他不肯定自己的工作能力
就算了，還說不需要自己，雖然這也是事實————但是這根本大大
侮辱了自己存在的價值！

徐品卉又傷心又生氣，氣惱得直掉眼淚，只是倔強地不想讓嚴頤淅看
見。

不過自己本來也是打算今天提出辭呈，也沒什麼好特別傷心的。

嚴頤淅比自己提早一步開口，說起來自己也不用煩惱如何開口的問
題，還讓他當了一回壞人，或許這反而是好事一件，光是想到要如何
跟嚴頤淅開口，徐品卉昨晚就失眠了一整夜。

努力找各種理由安慰自己的徐品卉，看著書房深鎖的房門，下定決心
要跟嚴頤淅好好告別，她要證明自己不是不被需要的員工，她有她的
工作價值！

她努力地打掃著已經是一塵不染的家裡，希望能夠稍微達到一點嚴頤
淅的標準，還煮了很多料理，將冰箱裡的食材全數用罄。

煮好之後，徐品卉還特地將每一道菜裝起來，一盒一盒地冰在冰箱
內。

她跟嚴頤淅相處了半個月，也知道嚴頤淅基本上是完全不會下廚的，
撇除他現在受傷這點不說，他害怕把自己的廚房弄得油膩膩，一直都
是以外食解決。

說起來，嚴頤淅的潔癖似乎是有選擇性的。
外面的食物說多髒就有多髒，嚴頤淅卻能眼睛連眨都不眨地吃下肚，
而對於這個家裡面的整潔度水準，卻彷彿有著嚴重心病一樣介意。

他到底是因為什麼事情，造成這麼嚴重的潔癖呢？

徐品卉不由自主地想著，不知道為什麼，難搞又嘴壞的嚴頤淅，卻偏
偏讓她放不下心，無法一走了之。

但是這些事情已經跟自己沒關係了吧？

不管自己有多麼想證明自己的能力給嚴頤淅看，嚴頤淅卻已經開口說
他不需要自己了......

徐品卉搖搖頭，要自己不要再想了。

她烹煮著一道又一道的料理，細心地在保鮮盒上標明了加熱方法，她
知道嚴頤淅就算不滿意自己的工作能力，也是喜歡她的手藝的。

如果自己走了之後，嚴頤淅沒有再請新的家管員，那靠著這些食物，
也能過上十天半個月的飽食生活。

自己最後能做的，就是這樣了。

她懷抱著這樣的心情，做完了最後一天的工作，一直到日暮低垂的時
候，才如釋重負地深深吸了一口氣，她伸了一個懶腰，環顧四周，終
於要跟這裡說再見了啊......

她拿起自己原先的衣服，要將身上的家居服換下。

沒想到，自己竟然穿著睡衣工作了大半個月，也是一個難得的經驗，
徐品卉自嘲地笑笑。

她走到廁所，伸手一轉門把，卻發現門鎖上了，在這個家裡她從沒看
過別人，難道嚴頤淅在裡面嗎？
她原本還以為，嚴頤淅一直到她離開之後，都不會再跟自己說話，畢
竟中午鬧得那樣難堪，就讓自己安安靜靜地告別吧？

卻沒想到命運弄人，兩人狹路相逢，她要離開這裡，還得請嚴頤淅讓
出廁所，好讓她換下衣服。

自己穿著睡衣工作就算了，她可不想穿著睡衣搭公車下山。

徐品卉是非得把身上的家居服換掉不可，但她幾次想開口叫嚴頤淅，
又覺得兩人見面實在太過尷尬，她為難了一會，在外邊左右踱步，卻
發現裡頭靜悄悄的，一點聲響也沒有。

除了一絲絲的流水聲以外，她竟聽不見任何嚴頤淅的動靜。

「難道睡著了嗎？又不是小孩子了，還在浴室中睡著。」

她喃喃自語，實在沒辦法，只好鼓起勇氣敲敲廁所的門，出聲呼喚：
「嚴先生、嚴先生！你在裡面嗎？我要用廁所！」

她敲得門板砰砰響，裡頭卻仍然毫無回應。

「嚴先生，你在裡面嗎？你有聽到我的聲音嗎？」徐品卉有些著急
了，她不知道嚴頤淅是什麼時候進去的，也不知道他待了多久。

難道他在裡頭出了什麼事情？

自己喊得這麼大聲，豬都能叫醒了吧！

她慌了手腳，先是咚咚咚地跑到嚴頤淅的書房轉了一圈，果然沒人！

她接著咬了咬嘴脣，一咬牙，蹲下嬌小的身軀，從廁所塑膠門外的縫
隙往內一瞧，卻沒想到，不瞧還好，這一瞧竟然差點把她給嚇死！

她看見嚴頤淅的一隻手跟半個身子，露在浴缸外頭，無力地垂著，他
微微撇著頭，因此徐品卉看不見嚴頤淅臉上的表情，也不知自己的老
闆是死是活！

她又驚又恐，更加拚命地敲打著門，這門鎖卻鎖得嚴嚴實實，文風不
動。

徐品卉急了，用力一踹，卻只是疼得自己捧著腳尖跳，「好痛啊！嚴
先生你有聽到嗎？嚴頤淅！快出來啊！」

她大聲呼喊，努力瞇細了眼從縫隙中窺看，再次放棄喊醒嚴頤淅的想
法。

她心一橫，實在沒辦法了，嬌小的身軀咚咚咚又衝向廚房，挑了一把
切骨頭的菜刀，跑回廁所門口，深深吸一口氣，用力一劈，塑膠門很
給面子的應聲而破......破了一個小洞。

看著那個只能伸入一根小指頭的小洞，徐品卉真是欲哭無淚，「媽
呀！這時候別整我了，嚴頤淅你到底在搞什麼鬼......」徐品卉怕得要
死，想像裡頭垂危的老闆命在旦夕......

她大喝一聲，乾脆一不做二不休，用力的劈劈劈！

「我砍我砍我砍砍砍！嚴頤淅我來救你了！等我啊啊啊！」徐品卉腎
上腺素超常發揮，小小一隻，一臉遇神殺神、遇佛殺佛的煞氣。

她的姿態豪邁、氣勢滿分，果然沒過多久，塑膠門也加入了嚴頤淅的
行列，一起站到垂危的那一隊裡去。

徐品卉探出手，小心翼翼地從塑膠門上的破洞轉開了門鎖，風風火火
地衝進去，大喊：「老闆你怎麼了？我現在就幫你打一一九，你等
著！」

她喊得聲嘶力竭，卻發現嚴頤淅在浴缸中微微睜開眼，接著瞄了她一
下，眼神中有著茫然與困惑，似乎完全不知道自己此時身在何處。
他微微張開了嘴，發出喑啞的聲音，彷彿是烏鴉的嗓子，「不......我
死都不去醫院！打電話給齊殷......」

徐品卉還來不及反應，又馬上看見自己眼前光溜溜的老闆緩緩閉上了
眼睛，接著咕嚕咕嚕地往下沉，像是一隻擱淺的鯨魚，還一邊在裝滿
水的浴缸中不斷冒泡。

咕嚕嚕、咕嚕嚕......

不送醫院？這傢伙到底知不知道現在是什麼狀況啊？徐品卉瞠目結舌
地看著自家老闆在浴缸中冒泡，齊殷？齊殷又是哪根蔥啊！

一直到徐品卉精疲力盡地坐在嚴頤淅床邊，她都覺得餘悸猶存。是她
太過疏忽，才沒發現今天的嚴頤淅很不對勁。

在飯桌上時，嚴頤淅臉上的潮紅，不是因為要與自己解約而尷尬，而
是他正發著高燒。

他本來就愛潔，就算腿都斷了一隻，還打上石膏，他仍是堅持每天都
要洗澡，只是他行動不便，要小心不弄溼那一隻斷腳，可得花上一兩
個小時才行。

這幾天天氣變化，越來越冷，嚴頤淅還是堅持天天洗澡，又沒注意保
暖，因此就這樣感冒了。

他原本都是打掃完才會替自己洗澡，但今天一覺醒來，他自覺自己昏
昏沉沉，吃完飯之後又頭疼欲裂，乾脆想說洗個熱水澡，看能不能讓
自己好一點，趕緊把經紀人要的進度給趕完。
卻沒想到，他太小看重感冒的威力，他才剛放好水，就感到一陣暈
眩，直直地栽入浴缸中，臨昏迷之前，還在考慮要不要喚來徐品卉，
但他還沒想出答案，就已經陷入了一片黑暗。

要不是他手長腳長，恐怕還沒被徐品卉發現，就先淹死在浴缸裡了。

結果這下好了，他腳上的石膏全數軟化，恐怕還得前往醫院活受罪一
次，更嚴重的是他泡在水中過久，重感冒又快速加劇，小小一隻的徐
品卉，光是把他扛出來都覺得氣力用盡。

徐品卉本來想直接打給一一九，讓嚴頤淅坐上救護車，嗚伊嗚伊地到
醫院報到。但嚴頤淅臨昏迷時說的最後一句話，又讓她在意不已。

他說，他死也不去醫院。

那他的石膏是去哪裡打的？這些問題縈繞在徐品卉心裡，緊接著她超
常發揮，感覺自己的反應這輩子都沒這麼快過，她死馬當作活馬醫，
一把直接抓起嚴頤淅放在客廳的手機，按了幾下，果然在聯絡人裡找
到所謂的「齊殷」。

齊殷一聽徐品卉所敘述的狀況，倒是二話不說地趕上山來，他自稱是
醫師，領有醫師執照，與嚴頤淅熟識，算是嚴頤淅倒楣的私人家庭醫
師。

「倒楣？為什麼會這樣說？」徐品卉看著唉聲嘆氣的齊殷，忍不住發
問。

「這傢伙死也不肯踏進醫院一步，連腳斷了都要來我的小診所折騰
我，妳說我倒不倒楣？」齊殷越想越氣，快速推完了手上的一管針
管。

「他到底有什麼毛病？」徐品卉瞪大眼睛，不敢相信嚴頤淅果真難搞
至此。
「......妳自己問他吧。」齊殷沉默半晌，雖然很想當下就把嚴頤淅給
賣了，但是他還有那麼一點職業操守，洩漏病患隱私，是醫者大忌，
所以他一直到臨出門才丟下這句，權充回答。

「那————我可以再問你一個問題嗎？」徐品卉的眼神一直盯著齊
殷身上的綠色長袍看，她從剛剛齊殷進門，就一直注視到現在了。

「請。」齊殷很大方。

「請問為什麼你的左胸口上有隻小狗的圖案。」徐品卉指了指齊殷外
袍的右上方，暗自祈禱是自己想太多了。

「喔，因為我是獸醫啊。」

齊殷聳了聳肩，一副沒什麼大不了的樣子，留下呆若木雞的徐品卉。

獸、獸醫......

徐品卉無法解開關於嚴頤淅的疑問，又被這樣嚇了一回，內心只想放
聲尖叫，到底這些傢伙能不能正常一點啊？

嚴頤淅古裡古怪，一般生了病的人都忙不迭地往醫院跑，就怕死神的
鐮刀砍到自己頭上，只有嚴頤淅這傢伙，說寧死都不肯去。

而這個不知道哪裡冒出來的齊殷......竟然是獸醫！

獸醫跟人醫難道是可以混為一談的嗎？

不過到底這兩者之間有什麼分別呢......

徐品卉徹底凌亂了一把，她抱著腦袋悶頭燒，有種立刻包袱款款落跑
回家，把這一切當成一場惡夢的衝動。

只是像現在這樣坐在熟睡的嚴頤淅身旁，徐品卉還真是......走不開。
嚴頤淅一時半刻無法開啟壞嘴模式，她又不知道對方還有什麼家人或
是親近的朋友可以聯繫，她看著在睡夢中仍然眉頭深鎖的嚴頤淅，內
心忽然對這個難搞的老闆有了很大的好奇心。

人皆有惻隱之心，再說總不能見死不救，把嚴頤淅扔在這裡自生自滅
吧？

雖然按照齊殷所言，她別管嚴頤淅的好。

他的原話是這樣：「好人不長命，禍害遺千年。這傢伙絕對活到世界
盡頭，跟蟑螂一族同福同壽。」

徐品卉這下終於知道，嚴頤淅平常那一嘴壞話是跟誰切磋出來的了。

罵人都不帶髒字的，也是一種高端的技術活。

只是齊殷拍拍屁股一走了之，徐品卉卻自認自己沒這種視若無睹的心
理素質。

她嘆口氣，撥了一通電話回家，跟家裡人告知一聲，說自己今天不回
家了，認命地開始照料起嚴頤淅。

徐品卉很驚奇地發現，昏睡得像是幼兒一樣的嚴頤淅，其實非常好照
顧。

他在日與夜之間睡睡醒醒，不再挑剔徐品卉的工作成果、不再執著於
心底打不開的結，他放下了潔癖的煩躁，在床榻上陷入一種深度的酣
睡。

像是嬰兒一樣滿足的酣睡。

他偶爾會醒來，因為要吃藥的關係，依偎在嬌小的徐品卉身上，溫馴
地喝著白開水，吞下一顆又一顆的藥丸。

只是徐品卉心裡知道齊殷是獸醫來著，總是覺得心裡有些糾結。
但嚴頤淅一連數日都很乖巧，甚至面對清淡無味的白稀飯，也能乖乖
地張口，一口一口地啜飲著稀飯湯，他放下了所有的武裝與防備，讓
徐品卉細心照料著。

他在夢境與現實之中，偶爾醒了還會張著深邃的眼眸瞅著徐品卉看，
彷彿他是一艘汪洋中的船隻，正在大海上搖搖晃晃、即將滅頂，而徐
品卉就是那遙遠的燈塔。

他一看到徐品卉的身影，便會露出安心的神情，接著深深入睡。

「你到底為什麼要生活得這麼辛苦呢？你心底又藏著什麼樣的祕
密？」

徐品卉輕輕摸著熟睡中的嚴頤淅，知道他體溫逐漸降下來，終於安心
了一些。

她喃喃自語著，「家事是生活的秩序，但不是人生的綑綁，你能做就
做，不能做就放掉，為什麼偏偏抓著不放......」

她嘆息，實在不明瞭嚴頤淅心中的沉鬱為何而來。

「你受傷了連好好養傷都不肯，一個大男人，卻分不清楚孰輕孰重，
難道你真想在輪椅上坐一輩子嗎？再說，你長得這麼好看，要是真的
跛了必定有人要傷心的......」

她說的話有些莫名其妙，甚至太過親暱了一些。

畢竟嚴頤淅跟她只是主從關係，放到現代社會來說，也就是一紙合約
而已，誰不高興了，都能解約走人，嚴頤淅倒下之前，他們不就正要
拆夥嗎？

但她真的擔心。
她擔心嚴頤淅的感冒好了，又要像毛毛蟲一樣作繭自縛，又要折騰那
隻可憐的右腿。

每個人心中都有一個難解的結，你有你的、我有我的，像是與生俱來
的功課一樣，時時困擾著自己，卻難以輕易拋棄。

但是，她是真的希望嚴頤淅能夠好好解開這個結，放下這種焦躁與深
深壓抑的暴躁，住在這棟美麗的屋子裡面，過著美好的生活。

這也是她為什麼拚命想要嚴頤淅感到幸福的原因。

她摸了摸嚴頤淅的額頭，確認嚴頤淅已經不再發燒，關上了房間的
燈，裹著一條毯子到客廳去休息了。

她不知道的是，在她說話的時候，嚴頤淅的耳朵動了動，原本緊閉的
眼皮顫抖了幾下，在她走了之後，在黑夜中流下了眼淚。

徐品卉輕柔地說著那些話的時候，嚴頤淅是醒著的。

這一天晚上，同一間屋裡，兩人深深嘆息。

嚴頤淅長久以來都是一個人，他背著沉重的過往，一個人過得好辛
苦。

他雖然愛面子，從來不肯承認自己過得很慘，但這一刻，他卻忽然羨
慕起溫暖又生氣蓬勃的徐品卉。

其實他也很想放下，他都不知道，那些真正快樂的日子，離他有多
遠。

但他午夜夢迴，總是被回憶糾纏，他不覺得自己有潔癖，他只想回到
那一天，重新導正自己所犯過的錯誤。

他沒有潔癖，他只想時間倒流......
Another random document with
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 CHAP. V.

But why am I prolix about these particulars? For I have

abundantly shown, in what has been before said, the transcendency
of divine above human divination. It is better, therefore, in
compliance with your request, “to point out to you the way to
felicity, and show you in what the essence of it is placed.” For from
this the truth will be discovered, and at the same time all the doubts
may be easily dissolved. I say, therefore, that the more divine[149]
intelligible man, who was formerly united to the Gods by the vision
of them, afterwards entered into another soul, which is coadapted to
the human form, and through this became fettered with the bonds of
necessity and fate. Hence it is requisite to consider how he may be
liberated from these bonds. There is, therefore, no other dissolution
of them than the knowledge of the Gods. For to know scientifically
the good is the idea of felicity; just as the oblivion of good, and
deception about evil, happen to be the idea of evil. The former,
therefore, is present with divinity; but the latter, which is an inferior
destiny, is inseparable from the mortal nature. And the former,
indeed, measures the essences of intelligibles[150] by sacred ways; but
the latter, abandoning principles, gives itself up to the measurement
of the idea of body. The former is a knowledge of the father; but the
latter is a departure from him, and an oblivion of the God who is a
superessential father, and sufficient to himself. The former, likewise,
preserves the true life of the soul, and leads it back to its father; but
the latter draws down the generation-ruling[151] man, as far as to that
which is never permanent, but is always flowing. You must
understand, therefore, that this is the first path to felicity, affording
to souls an intellectual plenitude of divine union. But the sacerdotal
and theurgic gift of felicity is called, indeed, the gate to the
Demiurgus of wholes, or the seat, or palace, of the good. In the first
place, likewise, it possesses a power of purifying the soul, much more
perfect than the power which purifies the body; afterwards it causes
a coaptation of the reasoning power to the participation and vision of
the good, and a liberation from every thing of a contrary nature; and,
in the last place, produces a union with the Gods, who are the givers
of every good.
 CHAP. VI.

Moreover, after it has conjoined the soul to the several parts of the
universe, and to the total divine powers which pass through it; then
it leads the soul to, and deposits it in, the whole Demiurgus, and
causes it to be independent of all matter, and to be counited with the
eternal reason alone. But my meaning is, that it peculiarly connects
the soul with the self begotten and self-moved God, and with the all-
sustaining, intellectual, and all-adorning powers of the God, and
likewise with that power of him which elevates to truth, and with his
self-perfect, effective, and other demiurgic powers; so that the
theurgic soul becomes perfectly established in the energies and
demiurgic intellections of these powers. Then, also, it inserts the soul
in the whole demiurgic God. And this is the end with the Egyptians of
the sacerdotal elevation of the soul to divinity.
 CHAP. VII.

With respect to the good, likewise, they conceive that one kind is
divine, and this is the God who is prior to the intelligible; but that the
other is human, and is a union with the former. And these two kinds
of good Bitys has unfolded from the Hermaic books. This part,
therefore, is not, as you suspect, omitted by the Egyptians, but is
divinely delivered by them. Nor do “theurgists disturb the divine
intellect about trifling concerns;” but they consult it about things
which pertain to the purification, liberation, and salvation of the
soul. Neither do they studiously employ themselves in things which
are indeed difficult, yet useless to mankind; but, on the contrary,
they direct their attention to things which are of all others most
beneficial to the soul. Nor, in the last place, are “they deceived by a
certain fraudulent dæmon,” who, having vanquished a fallacious and
dæmoniacal nature, ascend to an intelligible and divine essence.
 CHAP. VIII.

And thus we have answered, to the utmost of our ability, your

inquiries concerning divination and theurgy. It remains, therefore, at
the end of this discussion, that I should beseech the Gods to afford
me an immutable guard of true conceptions, to insert in me truth
eternally, and to supply me abundantly with the participation of
more perfect conceptions of the Gods, in which the most blessed end
of our good is posited, and the confirmation of our concordant
friendship with each other.
 ADDITIONAL NOTES.

Page 9. Anebo. Porphyry in his Life of Plotinus, and also in the

second book of his Treatise on Abstinence from Animals, informs us
that he was familiar with a certain Egyptian priest, who, as Gale
conjectures, is probably the priest to whom Porphyry now writes.
The diction, indeed, as Gale observes, denotes that the person to
whom this Epistle is addressed was a very great prophet, who,
nevertheless, is afterwards said to be a priest. This, however, is not
any thing novel or incongruous. For by Apuleius in Metamorph. lib.
xi. the Egyptian Zaclas is said to be propheta primarius et sacerdos,
a chief prophet and priest.

Page 9. Hermes the God who presides over language. The

Egyptians celebrated two Hermes, the former of which is here
signified by Iamblichus. This deity is the source of invention, and
hence he is said to be the son of Maia; because search, which is
implied by Maia, leads invention into light. He bestows too mathesis
on souls, by unfolding the will of his father Jupiter; and this he
accomplishes as the angel or messenger of Jupiter. Proclus in MS.
Comment. in Alcibiad. observes, “that this deity is the inspective
guardian of gymnastic exercises; and hence hermæ, or carved
statues of Mercury, were placed in the Palæstræ; of music, and hence
he is honoured as the lyrist λυραιος among the celestial
constellations; and of disciplines, because the invention of geometry,
reasoning, and discourse is referred to this God. He presides,
therefore, over every species of erudition, leading us to an intelligible
essence from this mortal abode, governing the different herds of
souls, and dispersing the sleep and oblivion with which they are
oppressed. He is likewise the supplier of recollection, the end of
which is a genuine intellectual apprehension of divine natures.”
 P. 10. The ancient pillars of Hermes. These pillars, according to
Amm. Marcellinus, lib. xxii. were concealed prior to the deluge in
certain caverns, which were called συριγγες, syringes, not far from
the Egyptian Thebes. The second Hermes interpreted these pillars,
and his interpretation formed many volumes, as Iamblichus informs
us in Section viii. of this work. These pillars are mentioned by
Laertius in his Life of Democritus; by Dio Chrysostom in Orat. 49; by
Achilles Tatius on Aratus; and by others of the ancients.

P. 15. There is, therefore, the good itself which is beyond essence,
and there is that good which subsists according to essence. There
are three orders of good; viz. that which is imparticipable and
superessential; that which is imparticipable and essential; and that
which is essential and participable. Of these, the last is such as our
nature contains; the good which ranks among forms is essential; and
that which is beyond essence is superessential. Or we say that the
good which subsists in us may be considered as a habit, in
consequence of subsisting in a subject; the next to this ranks as
essence, and a part of essence, I mean the good which ranks among
forms; and the good which is beyond essence, is neither a habit, nor
a part. With respect to the good, also, which subsists according to
essence, it must be observed, that since forms are twofold, some
alone distinguishing the essences of the things fashioned by form,
but others their perfections, the genus of essence, same and
different, and the form of animal, horse, and man, and every thing of
this kind, give distinction to essence and subjects; but the form of the
good, the beautiful, and the just, and in like manner the form of
virtue, of health, strength, and every thing of a similar nature, are
perfective of the beings to which they belong: and of some, essence is
the leader, but of others the good. For, as Plato says, every thing
except the one, must necessarily participate of essence; and whatever
preserves, gives perfection to, or defends any being, must be good.
Hence, since these two are leaders, the one of forms which give
subsistence to things, and the other of such as are the sources of their
perfection; it is necessary that one of these should be subordinate to
the other; I mean that the good which is allotted a coordination
among forms that are the sources of perfection, should be
subordinate to essence, which ranks among causes, whence
subsistence originates, if the good is being, and a certain being. For it
is either the same with, or different from, essence, which the Elean
guest or stranger in the Sophista of Plato shows to be the genus of
being. And if the good is the same with essence, an absurdity must
ensue: for being and well-being are not the same. But if the good is
something different from essence, it must necessarily participate of
essence, in consequence of essence being the genus of all forms. But
if genera are more ancient than forms, the good which ranks among
forms, and is posterior to their genus, will not be the superessential
good which reigns over intelligibles; but this must be asserted of that
good, under which this and every form is arranged, which possesses
being, and which is the leader of the other genera of being.

P. 15. But the other medium, which is suspended from the Gods,
though it is far inferior to them, is that of dæmons. In addition to
what is said in this work by Iamblichus concerning dæmons, the
following information about them from Olympiodorus, in his MS.
Scholia on the Phædo of Plato, is well worthy the attention of the
philosophical reader:
“Since there are in the universe things which subsist differently at
different times, and since there are also natures which are conjoined
with the superessential unities, it is necessary that there should be a
certain middle genus, which is neither immediately suspended from
deity, nor subsists differently at different times, according to better
and worse, but which is always perfect, and does not depart from its
proper virtue; and is immutable indeed, but is not conjoined with the
superessential [which is the characteristic of deity]. The whole of this
genus is dæmoniacal. There are, also, different genera of dæmons:
for they are placed under the mundane Gods. The highest of these
subsists according to the one of the Gods, and is called an unific and
divine genus of dæmons. The next subsists according to the intellect
which is suspended from deity, and is called intellectual. The third
subsists according to soul, and is called rational. The fourth,
according to nature, and is denominated physical. The fifth
according to body, which is called corporeal-formed. And the sixth
according to matter, and this is denominated material.”
Olympiodorus adds, “or after another manner it may be said, that
some of these are celestial, others etherial, others aerial, others
aquatic, others terrestrial, and others subterranean. With respect to
this division also, it is evident that it is derived from the parts of the
universe. But irrational dæmons originate from the aerial governors,
whence, also, the Chaldean Oracle says,
Ηεριων ελατηρα κυνων χθονιων τε και υγρων.

i. e. being the charioteer of the aerial, terrestrial, and aquatic dogs.”

Our guardian dæmons, however, belong to that order of dæmons
which is arranged under the Gods that preside over the ascent and
descent of souls. For a more copious account of dæmons see the
notes on the First Alcibiades in vol. i. of my translation of Plato.

P. 22. One and the best solution will be obtained by surveying the
mode of divine allotment.
The manner in which divine allotments subsist is admirably
unfolded by Proclus in Tim. p. 43, as follows: “Since, according to a
division of the universe into two parts, we have distributed
allotments into the celestial and sublunary, there can be no doubt
what the former are, and whether they possess an invariable
sameness of subsistence. But the sublunary allotments are
deservedly a subject of admiration, whether they are said to be
perpetual or not. For since all things in generation are continually
changing and flowing, how can the allotments of the providential
rulers of them be said to be perpetual? For things in generation are
not perpetual. But if their allotments are not perpetual, how is it
possible to suppose that divine government can subsist differently at
different times? For an allotment is neither a certain separate energy
of the Gods, so that sublunary natures changing, we might say that it
is exempt, and remains immutable, nor is it that which is governed
alone, so that no absurdity would follow from admitting that an
allotment is in a flowing condition, and is conversant with all-various
mutations; but it is a providential inspection, and unrestrained
government of divinity over sublunary concerns. Such being the
doubts with which this subject is attended, the following appears to
be a solution of the difficulty.
“We must say, then, that it is not proper to consider all the natures
that are in generation, and generation itself, as alone consisting of
things mutable and flowing, but that there is also something
immutable in these, and which is naturally adapted to remain
perpetually the same. For the interval which receives and
comprehends in itself all the parts of the world, and which has an
arrangement through all bodies, is immoveable, lest, being moved, it
should require another place, and thus should proceed from one
receptacle to another, ad infinitum. The etherial vehicles, also, of
divine souls, with which they are circularly invested, and which
imitate the lives in the heavens, have a perpetual essence, and are
eternally suspended from these divine souls themselves, being full of
prolific powers, and performing a circular motion, according to a
certain secondary revolution of the celestial orbs. And, in the third
place, the wholeness (ολοτης) of the elements has a permanent
subsistence, though the parts are all-variously corrupted. For it is
necessary that every form in the universe should be never failing, in
order that the universe may be perfect, and that, being generated
from an immoveable cause, it may be immoveable in its essence. But
every wholeness is a form, or rather it is that which it is said to be
through the participation of one all perfect form.
“And here we may see the orderly progression of the nature of
bodies. For the interval of the universe is immoveable according to
every kind of motion. But the vehicles of divine souls alone receive a
mutation according to place; for such a motion as this is most remote
from essential mutation. And the wholeness of the elements admits
in its parts the other motions of bodies, but the whole remains
perfectly immutable. The celestial allotments also, which
proximately divide the interval of the universe, codistribute likewise
the heavens themselves. But those in the sublunary region are
primarily, indeed, allotted the parts which are in the interval of the
universe, but afterwards they make a distribution according to the
definite vehicles of souls. And, in the third place, they remain
perpetually the same, according to the total parts of generation. The
allotments of the Gods, therefore, do not change, nor do they subsist
differently at different times; for they have not their subsistence
proximately in that which may be changed.
“How, therefore, do the illuminations of the Gods accede to these?
How are the dissolutions of sacred rites effected? And how is the
same place at different times under the influence of different spirits?
May it not be said, that since the Gods have perpetual allotments,
and divide the earth according to divine numbers, similarly to the
sections of the heavens, the parts of the earth also are illuminated, so
far as they participate of aptitude. But the circulation of the heavenly
bodies, through the figures which they possess, produce this
aptitude; divine illumination at the same time imparting a power
more excellent than the nature which is present with these parts of
the earth. This aptitude is also effected by nature herself as a whole,
inserting divine impressions in each of the illuminated parts,
through which they spontaneously participate of the Gods. For as
these parts depend on the Gods, nature inserts in such of them as are
different, different images of the divinities. Times too cooperate in
producing this aptitude, according to which other things, also, are
governed; the proper temperature of the air likewise; and, in short,
every thing by which we are surrounded contributes to the increase
and diminution of this aptitude. When, therefore, conformably to a
concurrence of these many causes, an aptitude to the participation of
the Gods is ingenerated in some one of the natures which are
disposed to be changed, then a certain divinity is unfolded into light,
which, prior to this, was concealed through the inaptitude of the
recipients; possessing, indeed, his appropriate allotment eternally,
and always extending the participation of himself, similarly to
illuminations from the sun, but not being always participated by
sublunary natures, in consequence of their inaptitude to such
participation. For as with respect to partial souls such as ours, which
at different times embrace different lives, some of them, indeed,
choose lives accommodated to their appropriate Gods, but others
foreign lives, through oblivion of the divinities to whom they belong;
thus, also, with respect to sacred places, some are adapted to the
power which there receives its allotment, but others are suspended
from a different order. And on this account, as the Athenian guest in
Plato says, some places are more fortunate, but others more
unfortunate.
“The divine Iamblichus, however, doubts how the Gods are said to
be allotted certain places according to definite times, as, by Plato in
the Timæus, Minerva is said to have been first allotted the
guardianship of Athens, and afterwards of Saïs. For if their allotment
commenced from a certain time, it will also at a certain time cease.
For every thing which is measured by time is of this kind. And
farther still, was the place which at a certain time they are allotted,
without a presiding deity prior to this allotment, or was it under the
government of other Gods? For if it was without a presiding deity,
how is it to be admitted that a certain part of the universe was once
entirely destitute of divinity? How can any place remain without the
guardianship of superior beings? And if any place is sufficient to the
preservation of itself, how does it afterwards become the allotment of
some one of the Gods? But if it should be said, that it is afterwards
under the government of another God, of whom it becomes the
allotment, this also is absurd. For the second God does not divulse
the government and allotment of the former, nor do the Gods
alternately occupy the places of each other, nor dæmons change their
allotments. Such being the doubts on this subject, he solves them by
saying, that the allotments of the Gods remain perpetually
unchanged, but that the participants of them at one time, indeed,
enjoy the beneficent influence of the presiding powers, but at
another are deprived of it. He adds, that these are the mutations
measured by time, which sacred institutes frequently call the
birthday of the Gods.

P. 23. Which also the art of divine works perceiving, &c. This art
of divine works is called theurgy, in which Pythagoras was initiated
among the Syrians, as we are informed by Iamblichus in his Life of
that philosopher. (See p. 9 of my translation of that work.) Proclus
also was skilled in this art, as may be seen in the Life of him by
Marinus. Psellus, in his MS. treatise on Dæmons, says, as we have
before observed, “that magic formed the last part of the sacerdotal
science”; in which place by magic he doubtless means that kind of it
which is denominated theurgy. And that theurgy was employed by
the ancients in their mysteries, I have fully proved in my treatise on
the Eleusinian and Bacchic Mysteries.[152] This theurgy, too, is
doubtless the same as the magic of Zoroaster, which Plato in the First
Alcibiades says, consisted in the worship of the Gods; on which
passage the following account of theurgy by Proclus was, I have no
doubt, originally part of a commentary. For the MS. Commentary of
Proclus, which is extant on this dialogue, does not extend to more
than a third part of it; and this Dissertation on Theurgy, which is
only extant in Latin, was published by Ficinus the translator,
immediately after his Excerpta, from this Commentary. So that it
seems highly probable that the manuscript from which Ficinus
translated his Excerpta, was much more perfect than that which has
been preserved to us, in consequence of containing this account of
the theurgy of the ancients.
“In the same manner as lovers gradually advance from that beauty
which is apparent in sensible forms, to that which is divine; so the
ancient priests, when they considered that there is a certain alliance
and sympathy in natural things to each other, and of things manifest
to occult powers; and discovered that all things subsist in all, they
fabricated a sacred science from this mutual sympathy and
similarity. Thus they recognised things supreme in such as are
subordinate, and the subordinate in the supreme: in the celestial
regions, terrene properties subsisting in a causal and celestial
manner; and in earth celestial properties, but according to a terrene
condition. For how shall we account for those plants called
heliotropes, that is, attendants on the sun, moving in correspondence
with the revolution of its orb, but selenitropes, or attendants on the
moon, turning in exact conformity to her motion? It is because all
things pray, and hymn the leaders of their respective orders; but
some intellectually, and others rationally; some in a natural, and
others after a sensible, manner. Hence the sunflower, as far as it is
able, moves in a circular dance towards the sun; so that if any one
could hear the pulsation made by its circuit in the air, he would
perceive something composed by a sound of this kind, in honour of
its king, such as a plant is capable of framing. Hence, too, we may
behold the sun and moon in the earth, but according to a terrene
quality; but in the celestial regions, all plants, and stones, and
animals, possessing an intellectual life according to a celestial nature.
Now the ancients, having contemplated this mutual sympathy of
things, applied for occult purposes, both celestial and terrene
natures, by means of which, through a certain similitude, they
deduced divine virtues into this inferior abode. For, indeed,
similitude itself is a sufficient cause of binding things together in
union and consent. Thus, if a piece of paper is heated, and afterwards
placed near a lamp, though it does not touch the fire, the paper will
be suddenly inflamed, and the flame will descend from the superior
to the inferior parts. This heated paper we may compare to a certain
relation of inferiors to superiors; and its approximation to the lamp,
to the opportune use of things according to time, place, and matter.
But the procession of fire into the paper, aptly represents the
presence of divine light to that nature which is capable of its
reception. Lastly, the inflammation of the paper may be compared to
the deification of mortals, and to the illumination of material
natures, which are afterwards carried upwards, like the enkindled
paper, from a certain participation of divine seed.
“Again, the lotus, before the rising of the sun, folds its leaves into
itself, but gradually expands them on its rising: unfolding them in
proportion to the sun’s ascent to the zenith; but as gradually
contracting them as that luminary descends to the west. Hence this
plant, by the expansion and contraction of its leaves, appears no less
to honour the sun, than men by the gesture of their eyelids, and the
motion of their lips. But this imitation and certain participation of
supernal light is not only visible in plants, which possess nothing
more than a vestige of life, but likewise in particular stones. Thus the
sun-stone, by its golden rays, imitates those of the sun; but the stone
called the eye of heaven, or of the sun, has a figure similar to the
pupil of an eye, and a ray shines from the middle of the pupil. Thus,
too, the lunar stone, which has a figure similar to the moon when
horned, by a certain change of itself, follows the lunar motion. Lastly,
the stone called helioselenus, i. e. of the sun and moon, imitates,
after a manner, the congress of those luminaries, which it images by
its colour. So that all things are full of divine natures; terrestrial
natures receiving the plenitude of such as are celestial, but celestial
of supercelestial essences;[153] while every order of things proceeds
gradually, in a beautiful descent, from the highest to the lowest. For
whatever particulars are collected into one above the order of things,
are afterwards dilated in descending, various souls being distributed
under their various ruling divinities.
“In the next place, there are many solar animals, such as lions and
cocks, which participate, according to their nature, of a certain solar
divinity; whence it is wonderful how much inferiors yield to
superiors in the same order, though they do not yield in magnitude
and power. Hence it is said, that a cock is very much feared, and, as it
were, reverenced, by a lion; the reason of which we cannot assign
from matter or sense, but from the contemplation alone of a supernal
order. For thus we shall find that the presence of the solar virtue
accords more with a cock than with a lion. This will be evident from
considering that the cock, as it were, with certain hymns, applauds
and calls to the rising sun, when he bends his course to us from the
antipodes; and that solar angels sometimes appear in forms of this
kind, who, though they are without shape, yet present themselves to
us, who are connected with shape, in some sensible form.
Sometimes, too, there are dæmons with a leonine front, who when a
cock is placed before them, unless they are of a solar order, suddenly
disappear; and this because those natures which have an inferior
rank in the same order always reverence their superiors; just as
many, on beholding the images of divine men, are accustomed, from
the very view, to be fearful of perpetrating any thing base.
“In fine, some things turn round correspondent to the revolutions
of the sun, as the plants which we have mentioned, and others after a
manner imitate the solar rays, as the palm and the date; some the
fiery nature of the sun, as the laurel; and others a different property.
For, indeed, we may perceive that the properties which are collected
in the sun, are every where distributed to subsequent natures
constituted in a solar order, that is, to angels, dæmons, souls,
animals, plants, and stones. Hence the authors of the ancient
priesthood discovered from things apparent the worship of superior
powers, while they mingled some things and purified others. They
mingled many things indeed together, because they saw that some
simple substances possessed a divine property (though not taken
singly) sufficient to call down that particular power, of which they
were participants. Hence, by the mingling of many things together,
they attracted upon us a supernal influx; and by the composition of
one thing from many, they produced an assimilation to that one
which is above many; and composed statues from the mixture of
various substances conspiring in sympathy and consent. Besides this,
they collected composite odours, by a divine art, into one,
comprehending a multitude of powers, and symbolizing with the
unity of a divine essence; considering that division debilitates each of
these, but that mingling them together restores them to the idea of
their exemplar.
“But sometimes one herb, or one stone, is sufficient to a divine
operation. Thus a thistle is sufficient to procure the sudden
appearance of some superior power; but a laurel, raccinum (or a
thorny kind of sprig), the land and sea onion, the coral, the diamond,
and the jasper, operate as a safeguard. The heart of a mole is
subservient to divination, but sulphur and marine water to
purification. Hence the ancient priests, by the mutual relation and
sympathy of things to each other, collected their virtues into one, but
expelled them by repugnancy and antipathy; purifying when it was
requisite with sulphur and bitumen, and sprinkling with marine
water. For sulphur purifies, from the sharpness of its odour; but
marine water on account of its fiery portion. Besides this, in the
worship of the Gods, they offered animals, and other substances
congruous to their nature; and received, in the first place, the powers
of dæmons, as proximate to natural substances and operations; and
by these natural substances they convoked into their presence those
powers to which they approached. Afterwards they proceeded from
dæmons to the powers and energies of the Gods; partly, indeed, from
dæmoniacal instruction, but partly by their own industry,
interpreting appropriate symbols, and ascending to a proper
intelligence of the Gods. And lastly, laying aside natural substances
and their operations, they received themselves into the communion
and fellowship of the Gods.”
The Emperor Julian alludes to this theurgical art, in the following
extract from his Arguments against the Christians, preserved by
Cyril. Το γαρ εκ θεων εις ανθρωπους αφικνουμενον πνευμα,
σπανιακις μεν και εν ολιγοις γινεται, και ουτε παντα ανδρα τουτου
μετασχειν ρᾳδιον, ουτε εν παντι καιρῳ. ταυτῃ το και το παρ’
Εβραιοις επελιπεν, ουκουν ουδε παρ’ Αιγυπτιοις εις τουτο σωζεται.
Φαινεται δε και τα αυτοφυη χρηστηρια ταις των χρονων εικοντα
περιοδοις. ὃ δε φιλανθρωπος ημων δεσποτης και πατηρ Ζευς
εννοησας, ως αν μη πανταπασι της προς τους θεους αποστερηθωμεν
κοινωνιας δεδωκεν ημιν δια των ιερων τεχνων επισκεψιν, υφ’ ης
προς τας χρειας εξομεν την αποχρωσαν βοηθειαν. i. e. “For the
inspiration which arrives to men from the Gods is rare, and exists
but in a few. Nor is it easy for every man to partake of this, nor at
every time. This has ceased among the Hebrews, nor is it preserved
to the present time among the Egyptians. Spontaneous oracles, also,
are seen to yield to temporal periods. This, however, our
philanthropic lord and father Jupiter understanding, that we might
not be entirely deprived of communion with the Gods, has given us
observation through sacred arts, by which we have at hand sufficient
assistance.” For the cause why, at stated times, sacred arts, oracles,
and inspiration fail, see the additional notes to my translation of
Iamblichus’s Life of Pythagoras.

P. 24. The participant of the rational soul becomes the cause of

suffering to the composite. See my translation of Plotinus on the
Impassivity of Incorporeal Natures, in which this is beautifully and
profoundly demonstrated. Proclus, also, in Tim. lib. v. p. 340,
admirably observes, that the motion of the nutritive power, and the
percussions of sense, are the causes of the perturbation of the soul;
but that we must not fancy that the soul suffers any thing through
these. “For as if,” says he, “some one standing on the margin of a
river should behold the image and form of himself in the floating
stream, he indeed will preserve his face unchanged; but the stream,
being all-variously moved, will change the image, so that at different
times it will appear to him different, oblique and erect, and perhaps
divulsed and continuous. Let us suppose too, that such a one,
through being unaccustomed to the spectacle, should think that it
was himself that suffered this distortion, in consequence of surveying
his shadow in the water, and thus thinking, should be afflicted and
disturbed, astonished and impeded. After the same manner, the soul
beholding the image of herself in body, borne along in the river of
generation, and variously disposed at different times, through
inward passions and external impulses, is indeed herself impassive,
but thinks that she suffers; and being ignorant of, and mistaking her
image for, herself, is disturbed, astonished, and perplexed.”

P. 35. Since, however, the order of all the Gods is profoundly

united.——For the very existence in them, whatever it may be, is the
one of their nature.
The Gods are self-perfect superessential unities, so far as they are
Gods. For the principal subsistence of every thing is according to the
summit of its essence, and this in the Gods is the one, through which
they are profoundly united to each other and to the one itself, or the
ineffable principle of things, from which they are ineffably unfolded
into light. Concerning this union of them with each other, Proclus
admirably observes as follows, in his MS. Commentary on the
Parmenides of Plato. “All these unities are in, and are profoundly
united to, each other, and their union is far greater than the
communion and sameness which subsist in beings. For in the latter
there is indeed mutual mixture of forms, similitude, and friendship,
and a participation of each other; but the union of the Gods, as being
a union of unities, is much more uniform, ineffable, and
transcendent: for here all are in all, which does not take place in
forms or ideas;[154] and their unmingled purity, and the characteristic
of each, in a manner far surpassing the diversity in ideas, preserves
their natures unconfused, and distinguishes their peculiar powers.
Hence, some of them are more universal, and others more particular;
some of them are characterised by permanency, others by
progression, and others by conversion, or regression. Some, again,
are generative, others anagogic, or of an elevating nature, and others
demiurgic; and universally, there are different characteristics of
different Gods, viz. the connective, perfective, demiurgic,
assimilative, and such others as are celebrated posterior to these; so
that all are in all, and yet each is at the same time separate and
distinct.
“Indeed we obtain this knowledge of their union and
characteristics from the natures by which they are participated. For,
with respect to the visible Gods, we say that there is one soul of the
sun, and another of the earth, directing our attention to the visible
bodies of these divinities, which possess much variety in their
essence, powers, and dignity among wholes. As, therefore, we
apprehend the difference of incorporeal essences from sensible
inspection, in like manner from the variety of incorporeal essences,
we are enabled to know something of the unmingled distinction of
the first and superessential unities, and of the characteristics of each.
For each unity has a multitude suspended from its nature, which is
either intelligible alone; or intelligible, and at the same time
intellectual; or intellectual alone; and this last is either participated,
or not participated; and this again, is either supermundane, or
mundane. And thus far does the progression of the unities extend.”
Shortly after he adds, “As trees by their extremities are rooted in the
earth, and through this are earthly in every part, in the same manner
divine natures are rooted by their summits in the one, and each is a
unity and one, through its unconfused union with the one itself.” See
more on this most important of all subjects in the notes to my
translation of the Parmenides.

P. 50. For as in all other things, such as are principal, primarily

begin from themselves, &c.
Hence every God begins his own energy from himself, which
Proclus thus demonstrates in Prop. 131 of his Elements of Theology.
“For every God first exhibits the peculiarity of his presence with
secondary natures in himself; because he imparts himself to other
things also according to his own exuberant plenitude. For neither is
deficiency adapted to the Gods, nor fulness alone. For every thing
deficient is imperfect, and not being itself perfect, it is impossible it
should make another thing to be perfect. But that which is full is
alone sufficient to itself, and is not yet prepared to communicate. It
is necessary, therefore, that the nature which fills other things, and
which extends to other things the communications of itself, should
be superplenary, or exuberantly full. Hence, if a divine nature fills all
things from itself with the good which it contains in itself, it is
exuberantly full. And if this be the case, establishing first in itself the
peculiarity which it imparts to others, it will extend to them the
communications of superplenary goodness.

P. 59. It is requisite also to know what enthusiasm is, and how it

is produced.
The following account of enthusiasm, and of the different kinds of
mania mentioned by Plato in the Phædrus, from the Scholia of
Hermeas on that dialogue, is extracted from the additional notes to
my translation of Proclus on the Timæus, and is given in this place
for the sake of the Platonic English reader, who may not have that
translation in his possession, as a valuable addition to what is here
said by Iamblichus on this subject.
“Since Plato here delivers four kinds of mania, by which I mean
enthusiasm, and possession or inspiration from the Gods, viz. the
musical, the telestic, the prophetic, and the amatory, previous to the
discussion of each, we must first speak about enthusiasm, and show
to what part of the soul the enthusiastic energy pertains; whether
each part of it possesses this energy; if all enthusiasm is from the
Gods; and in what part of the soul it is ingenerated; or whether it
subsists in something else more excellent than soul. Where, then,
does that which is properly and primarily called enthusiasm subsist,
and what is it? Of the rational soul there are two parts, one of which
is dianoia, but the other opinion. Again, however, of dianoia, one
part is said to be the lowest, and is properly dianoia, but another part
of it is the highest, which is said to be the intellect of it, according to
which the soul especially becomes intellectual, and which some call
intellect in capacity. There is also another thing above this, which is
the summit of the whole soul, and most allied to the one, which
likewise wishes well to all things, and always gives itself up to the
Gods, and is readily disposed to do whatever they please. This, too, is
said to be the one of the soul, bears the image of the superessential
one, and unites the whole soul. But that these things necessarily thus
subsist, we may learn as follows: The rational soul derives its
existence from all the causes prior to itself, i. e. from intellect and the
Gods. But it subsists also from itself: for it perfects itself. So far,
therefore, as it subsists from the Gods, it possesses the one, which
unites all its powers, and all the multitude of itself, and conjoins
them to the one itself, and is the first recipient of the goods imparted
by the Gods. It likewise makes all the essence of the soul to be
boniform, according to which it is connected with the Gods, and
united to them. But so far as it subsists from intellect it possesses an
intellectual nature, according to which it apprehends forms, by
simple projections, or intuitions, and not discursively; and is
conjoined to the intellect which is above itself. And so far as it
constitutes itself, it possesses the dianoetic power, according to
which it generates sciences and certain theorems, energizes
discursively, and collects conclusions from propositions. For that it
constitutes or gives subsistence to itself, is evident from its imparting
perfection to itself; since that which leads itself to perfection, and
imparts to itself well-being, will much more impart to itself
existence. For well-being is a greater thing than being. If, therefore,
the soul imparts that which is greater to itself, it will much more
impart that which is less. Hence that which is primarily, properly,
and truly enthusiasm from the Gods, is effected according to this one
of the soul, which is above dianoia, and above the intellect of the
soul; which one is at another time in a relaxed and dormant state.
This one, likewise, becoming illuminated [by the Gods], all the life of
the soul is illuminated, and also intellect, dianoia, and the irrational
part, and the resemblance of enthusiasm is transmitted as far as to
the body itself.
“Other enthusiasms, therefore, are produced about other parts of
the soul,[155] certain dæmons exciting them,[156] or the Gods also,
though not without the intervention of dæmons. For dianoia is said
to energize enthusiastically, when it discovers sciences and theorems
in a very short space of time, and in a greater degree than other men.
Opinion, likewise, and the phantasy, are said thus to energize when
they discover arts, and accomplish admirable works, such, for
instance, as Phidias effected in the formation of statues, and another
in another art, as also Homer says[157] of him who made the belt of
Hercules, ‘that he neither did nor would artificially produce such
another.’ Anger, likewise, is said to energize enthusiastically, when in
battle it energizes supernaturally.
Like Mars, when brandishing his spear, he raged.[158]

But if some one, yielding to desire, should eat of that which reason
forbids, and through this should unexpectedly become well, you may
say that desire also, in this instance, energized enthusiastically,
though obscurely; so that enthusiasm is likewise produced about the
other parts of the soul. Enthusiasm, however, properly so called, is
when this one of the soul, which is above intellect, is excited to the
Gods, and is from thence inspired. But at different times it is
possessed about the aptitudes of itself, by different Gods; and is
more or less possessed when intellect or dianoia is that which is
moved. As, therefore, when we inquire what philosophy is, we do not
always accurately define it, but frequently, from an improper use of
the word, call mathematics or physics philosophy and science; we do
the like also with respect to enthusiasm. For though it should be the
phantasy which is excited, we are accustomed to call the excitation
enthusiasm. Moreover, those who ascribe enthusiasm to the
temperatures of bodies, or the excellent temperament of the air, or
the ascendency of exhalations, or the aptitudes of times and places,
or the agency of the bodies that revolve in the heavens, speak rather
of the cooperating and material causes of the thing than of the causes
of it properly so called. You have, therefore, for the producing cause