according to regression, conjoins the end of itself with the beginning; and tlir more subordinate life converts the progression of itself to that which abides. Hence it converts this progression to the one intellect both of itsell, and of the more excellent life. The conjunction, therefore, of the two lives is there the contact of the one, being in an opposite direction to that of the other; because the union of the one is according to progression, but ot the other, according to re¬ gression, and regression is contrary to progre—>1011 ; tor the latter p. >tains to the nature of sameness, but the former to that of dill, rente. The lath r also imparts a collective similitude [but tin former, di\ision in the progressions.'] For their opinion must not lie admitted, who contend that the figure of the soul truly con¬ sists of two Circles. For if the < irch s are without breadth, how is it possible to cut one of them, since it has no latitmh ? lint if they are certain rings, how can the soul if it consists of these, be every way extended from the middle to the ex¬ treme heaven * For after what manner can rings be extruded through the whole of a spherical body? To which may he added, that these circles being corpo¬ ral will exhibit to tb a certain body « xlcrn d to the universe, and will also pro¬ duce a certain vacuum in the siiperticii s ot t!it- sphere, m consequence ot sunound- mg it, as is evident in the rings ot spheres. And il they are circles, t it \ must have profundity together with tin* body oflhe universe, on account ot their station from the middle as far as to the extremities of the world. It is necessary there¬ fore to conceive this vivitir figure ot the soul to he unligmvd, anti without interval, unless we intend to fill ours. Ives ami also the theory of Plato with much absurd¬ ity, such as that which is noticed by Aristotle, who on the -.opposition that the ^oul is a magnitude, demonstrates that as siirli it is alone partible, hut by iu> means impartible, ihougli its essenee, together with partibility, has also nnpaitihi- Jitv. lint whether it is a circle, or a ring, it will alone have a partible, anil by no
means an impartible nature.
“ JJe likewise comprehended them on till sides m that motion which convolved according to the same and in the same.
The mode of conception of the divine Iamblit 1 ms in what is here said, is truly divine, and firmly aillieres to the meaning ot Plato ; since he does not, like the interpreters prior to him, think that the motion which is convolved according to
‘ The words within ihe brackets are »a«lin« in the original, hut arc supplied from llir vrrsmu ol Tltoiimii Heine alter the words avntyuiyvv i^mirijm oWui-t, it is naoun to ill i'll v ,r
htuijnct ► run ■xfH.bt'in.
> - III.
TIMvEUS OF PLATO.
"- 1 - u '* an ^ m 1 1‘'- sarnr, should bo understood :»s p rl Miiin^ to fhr soul 1
o! * o tioa of the soul is now in it, and not about it. II ronoives tii t il lb'* motion now spoken of pertains to inlelh-ei and m * inlellei tin! li e 1 • . ■ i no part of the remainder of this Dialogue s IMato appear to conjoin 1,,t ; « ' irtelhet. It is necessary, ho\ve\er. tliat lie siiould. in order that by
'1 *• • .1 he may demonstrate the universe to be an animal endued with soul
1 *" 1 W v nii, 't tie re fore conceive the motion which is convolved ac-
° 1 ’ ,5 "‘ “ml in the same; to be intellectual, l or this comprehends
tli. soul in the same maum r as the soul circularly covers tin* heaven as with a l"* ect, howeier, i-indeed an immovealile motion ; fm it subsists wholly 1,1,1 u>,ii* illy at mice. Hut soul is a self-moved motion. And the former is uni- toiui, but the luller bitormed. I lie lormer also is one and indivisible, but the iatli I i! vides and multiplies itsell. I lie soul, however, participates of intellect so far as it is inlellei tmd; and tlirmi”li it is conjoined to a divine mb llect. l-'or the soul of the universe purtieipal in- of intellect, ascends to the im. lli-ilile. It is in cessary, therefore, that the motion whu h iscircumvolved in tie same and about the same should tie inlelleetual, bein^ dill' ii u! from the motion o| the two circles, since it comprehends them. We miisi say, therefore, either that this motion per¬ tains to a participated intellect, which is proximately seated above the soul, or that it should be the motion of the Domm-ie of the soul. The latter however is impossible. Hence it must be admitted that this is the motion of a participated intellect. Hut that the motion which is convolved according to the same, and in the same. In in; mb lh ctual. and above the soul, is not the motion of die Demi- ur-us, may be learnt by con«idi iiii„, that he made the universe to be endued with inu-lhct, not nivim; himself to tin* miner*..*, m the same manner as the soul, but imparting to it another participated inti li. cl, which w ( li ue before ih moiistratcd
to be seat, d above tin* soul. l or plat im; intelh-et m soul.' but soul in body, In fashioned the univ. rse. And it is evi.h ut that he did not . (T> rt tins bv placing Imuscll in soul. Fur it would be rmieu'oiis tirat h** -l.onlo e i-arra iilk* himself with soul, hems wpanile from it. l*Lio then fore says, i„ what follows, of all [irue] heiiu, that m itlu r doe> any ollu i tiling proceed mto it, nor docs it proceed into any otlu * tiling. Hut this beinj; Inn , the Hemim^iis will not place himself in soul; and before he constitutes soul, suhsi-din:; by liims. If, lie will generate another bein^j, winch "hen lie hud venerated soul, he placed m the soul. If, however, this be line, die motion oi that intellect, winch is circumvolvcd accordin'* to the
* tor ijv-vyi i»«re, it is iitr»*»'.ar\ to rend rr vv\’l-
* It u ucrowry licre to su)>|>ly T.
VoI.. II.
Tim. Plat.
I'rocll S on T1ik
*>aine, and in the Mime, will comprehend these psychical circles, and not the motion of him who constituted both this intellect and soul, and who shortly after is s ud to abide in his accustomed iiuinm r, t xeinpt and separate from the universe. The mundane intellect therefore, is the intellec t of which we are speaking, the life of which comprehends the psychical lues, viz. the uniform life comprehends the Informed Iims, arid the eternal lit* the liies which are not eternally moved. Hence the whole soul proceeds alter this manner, being a monad and a duad, and as is e\ iilent from what has been said, w it hunt difleivnce w it h respect to itself. That which remains therefore, I’lato drillers in what follows, viz. how from the demiurgic divisions, one ot the circles contains m itself that which is more divine, but the other, that which i» more subordinate. For we have assumed tile's. 1 things for the sake of perspicuity Hut let us hear what is next said by Plato.
“ Ami ho made one ot the circles to be external, but the other internal. lie denominated therefoie, the lation ot the external circle, the motion of the nature of same ; but the lation ot the internal, the motion of the nature ol ililleri lit. ’
The divine Jumhlichiis refers these divine circles to the intellect which is sepa¬ rate, and to the mulled which is inseparable from souls, and to the motion which is com uli ed in the same, and on all sides comprehends them ; so that one of the circles comprehends the two .souls, but the other is in them ; and the one is un- miiigled with the other lilt 1 and the powers of the soul, bill the other is mingled with anti governs them; from which cause likewise, the whole soul, stably ener¬ gizes, ami is united to the Demiurgiis himself. \\ e however interpret the two t irt les to be the two-fold liies of tin* souls, n/. the proiuh ntially energizing 1 ami convertiie or regressive lives; and abo to be the two-fold powers, the diano- ♦ tic and duxastic. For the soul of the universe has both these; since Plato likewise ill the Pha dills says, that of tin 1 horses, out* pertains to tin nature of saim', but the other to the nature of i!i/fcrmt, though he also attributes horses to the finds,* hut such as are good, and consisting of tilings that are good. Here therefore the external circle is dianoetic, but the internal dosasfic. For the De-
* 1 nr * t-ijrivm hi llin it is in-ccssars lo nail »(<oicijrn«i». tor tlie Mini of lilt uinifn* always
liulli |«nn i ll nlully .uni rumritist Is, .uni llic lallrr energy is iiilclltclivc. linin', tlnrc would In 1 a laululocs in saying, the intr/ltctiie and cvmtr'ivt li\f>.
* 1 nr row 0 '<>vi line, it is necessary to rc.ul ren
Hook Iii]
TIM /ELS OF PLATO.
iniurgus imparted to tlir* dianoctir circle a power, according to which it is more divine than the doxastic eir< le. J'or it is more united, and is inteliectual. For you must not suppose that to denominate, is the mere position of a name, hut in the dianoetie eirele is a participation of power, effective of sa meness; and in the dox- astic circle, or difference. Prior to this, therefore, Plato taught us the similitude of the soul itself to itself; hut now lie adds the transcendency and diminution of it with reference to itself, winch it possesses, and received from the Demiurgus; who made one of the circles to he external, so far as he rendered it more similar to intellect and the intelligible ; for they are properly external, as being exempt from all secondary natures; hut the other internal, as being contained by the more ex- cel'ent circle, as being that which ought to he governed by it, and as being of a subordinate nature. It was verv fir therefore from the intention of Plato, to adumbrate these circles mathematically, who, though they are equal, makes them to he unequal, and though they subsist similarly, rentiers them dissimilar, attributing to them for their essence, the demiurgic will.
Some, however, here doubt, how. since the soul consists of similar parts, one of the circles pertains to sameness, but the other to dillerem e, ami the one is <]« nominated internal, but the other external ; for these things subvert similitude of parts. Porphyry, therefore, directing Ins attention to sensibles, and material mixtures, adduces as instances, water mingled with honey, and lmney mingled with wine; the whole consisting indeed of similar parts, but in dirterent persons producing a different passion. For some are more affected by the vinous flavour, hut others by the sweetness. Our father i. e. preceptor] however, thinks we should survey the mixture of the genera in a manner adapted to immaterial and incorporeal natures. But this is, not according to a confusion of forms, nor according to a corruption of powers, hut they lwing preserved, the mixture is according to a union and penetration of them through ear h other. For corruptions and the diminu¬ tions of powers, are m material natures, matter not being able to preserve ui hersi ll the dilleo lit peeuliarilies uucniiluscd and gt inline. For the peculiarity of immaterial mixture is for the same things to remain united and separated, and to lie co-mingled and uumingh d [hut in material mixture, the things which are mingled, arc said to he confused, and without separation from each other, Itecause this mixture is through computrefaction, and corruption].' It is easy likewise to call to our remembrance such-like immaterial mixtures as we speak of, from the sciences, from physical reasons, and from a multitude of lamps. For the many
* In the origins! iicrc, tin re i< nothing inure Ilian, to ra ^irvn m« nbuitpim uir' aXAij\wr *1.11 The rest in Uir sIkivc translation » supplied Iroin the vcrsiou of Thnmxus.