liplils which produce out! light, :»t the same time remain unconfnsed. And t!ie multitude of physical reasons subsistin'.; all of tliem at once, are at the same time separati d from each other, accordin'.; to physical dillerence. The many sciences al>o are in each other, and are unmm_ r l< d with each other, lint this is evident from llteir energies. I'or it is impossible f.«r things that an* confused to employ their prn|K*r energies with purity. Hut the sciences energize appropriatr lv each with purity in itself. If there on* the -emra of the soul are immaterially mingled, thev ari* in eaeh other, and are cstahli'ln d ill themselves. liy their suhsistiui; liki n i.-e in e.u li otlu r, 11 11 . \ cause the whole soul to he a-» it Wen* ot a similar colour. 1 letu r eu rv part ot it con'Ms <*t these •_;< in-ra. lint through tin* genera lieim; establi'hcd in llnni'clvi s, and pri'i-rvim; their \ roper purity, dill’, rent pro- jM-rties shine forth, according to the dilh n lit powers ot the soul, and some things fan - \ ail more than others. I'or m things wliich an* mingled through the whole of tin nisei\i ", and an corrupt! d ti.,i tin r, tin re is « utin lv a similitude of parts, anil I hi le Is id'll a similar form. Hut where then* is the unmiuah d in the mixture, the iinconfii'i d in the complication, and purity in the separation, then it is possible for whoh s to pi rvade through w hull s, in order that < .o li part may consist of all; uid for each put to remain in it'< It in ordertli.it on>* tiling may haw* dominion III allot III r. 1 leiiee, it is not at all wonderful. Mine all the mi a pervade throu-h i ai h ot In r 111 the soul, and pit o ive at the salm - lime the uh a ot t leliiselvt s, that in one pi ti e s mu ness should pii iloiiiiliati , lint in aiiolhi r, the nature ot (I I Hi *ri III * , ailil that the ”i mis 111 e'seiice should lie i oiniuoii. oiiilim, the one middle of the soul, Mia in dim; to whi< li il is a m< ilium hetwnu t! < UupaitiMe • s'i nee. and that whieh is divi'ihle iihout hodies. Il'Uee too, the mil H om I||e, iis helll” o||e essi III e, hill till 111** Is IlllolUU ll, IU the -> iltl* lll.illll* i as till i ssi nee i» twofold, on it i omit of the two m ra. \nd tlnin unu h m atiswi r to the dollllt.
Hut it is evident that tin* words “ he ninth are most propiilv i -'■im d by 1*1 <to, mi or ill r that a^aili the toriil of the middle nature Ilia V he pn -» I v • d SU the same luanin r as before when In* said, the l)i iniur*_ns “ <v trjih U'ly jitU'J and “i i-ininnil.” The expression too, “ he ihiii'iminntt,!. i' hit r aim'd appropriately t.i tin times piopu'i-i| to I i di'i iissed. I or since n.iiiii s u<* i*v■ ■ • i to the • hi l* «, at emdii ; to that w hit h pieih'ininati s, the i\pie."ion ** In n'< umnuftl main 'Is that the appellation is "iveu to them, not limn the whole hy parvis, hut ti in that « ha h pn doinmales in them. To assign naim s lihcw me altci the pnahn lion nl tin* i iii It s ( ui inifest' that names properly so i alh d regard I hi n tine ot things, I'or the J >i minibus dm * not thus d< iiotninate that vv hi* hi > ? t 1 < in le of the -ame, but that which was constitute.d such hy him. Ot tall [Hud u tive
TIM AX S OF 1'LATO.
energy possesses 11 10 most principal cause of the name. Ami the position of the name is an etmclivo eiieigy, since intellection there is not separated from fabri¬ cation, hut tin ( «nds proiluce by the very energy of intellectual perrejition [i. c. their intellectual |> ixvption is elleclivel. I*or tlius also by giving names to, they constitute tilings lia ins.-U< s. Ami it it he ntjinsite for me to give* inv own opinion, we may through these tilings perceive the arcana of tin theory of Plato. For he not only deliv* rs the !)■ iniurgus as a mnnenclator, who hist p qus names tothe two i:i dilations ol the semi j out prior to these unfolds the essential cha¬ racter of ii, v /. two s ■panite n it h ics, and the y produced from them, and also the two eii’i ies n-rfied t.iint e^e lutes ; which things theurgy hk ( wi e iinfohh tl after him.* i.oii.^ < o; iph lion to the character of the soul from chiasmi * and se- inieireh s. P \rj cal ir*;iv tie r< fore and thnraclers were first ilelivt red to u hy IMaio. wine lit u ii eta,illy saw, and which tin \\be men posterior to ium cmhraeod. ] ; or it i> mr. ssaiy to think, that there are psychical characters, and not only such as are common, like these, hut such as an peculiar, and wine h an. diilerent in dilii n-ut soul-; such for instance as thosi* fit ii rc tiles, IN ntlu us, Atreus, and ol IMaio him-ell, delivered to us hv the (iods themselves. J hese however, it belongs to the* (iods alone both t<» know and to unfold ; but the cha¬ racter winch is c ommon to every soul, beginning from tin* soul of the universe, Plato lirst liehcld, and committed to writing. He also shows that tin - J>< niur- "us is the maker of this, who iiiMjribes in the essence of the soul its 1 vivilic cha¬ racter ; gives name's a s we have? said to its two intellectual circulations, and assumes these from his own essence. For it is the* Di-miingus himself, who is especially characterized according to these gene ra ol name, I mean the .same and ihc different ; since one ot these euun< ntly pertains to hnn, as giving form to mat* ter, according to the lerininatimi.s of forms ; but the other, as collecting multitude to the one idea of tin- fabric: c»f die universe* as one prodm lion. Ilemce* also with Orphe us, the Jb-miurgiis particularly inienugalcs Night concerning these things, and says,
*1 <ii me iicivi .ui limits vv<ll as one subvivi,
\ et eat ii its i.atme »t palate jut sc iu r
For ll.e l)i mi •••pis caiiv- i*aeh thing to jm serve ils nature, se parate from others through tul (*i e, hut Im mak« s dl things to Im* one through sameness. The Oracles iixe, «e, by asserting, that the Demiurgtis is refulgent widi inte llectual
* For )i r ~ u< -me here, it ts rn|in<ilr le< rr.lii p>r aero, ami lor Otu,iyiii Otai,’yia.
* C'/i 1 i. e. Ii^urtj iti I lie form ol tlir tiller
1 It ..in ssaiy here iu the worth roe £»toyotikiv a*’ itiriji j^a,>airr/fMi, to t x]>tui|;e ««■’
sections, manifest that power of him which is effective of difference. Hut he fills all things with love through the power which is eflective of sameness. Hence he very projs rly gives these names which are demiurgic signatures, to the circh*s of the soul of the universe from his own esssmee. This name therefore, "the circle of the same," is a di\ine name, as hearing the signature of the intelligihh cause of sameness, as is likewise, “ the circle of the different,' a> possess¬ ing the svinhol of the nature of dilli-rence. for with rcloieiice to the genera of Ixing, one of these circles is allied to sameness, hut the other to dilli-rence; hut with reference to the intellectual Hods, one ol them is suspended from the paternal, connectedly-containing, and immutahlc causes, hut the other from the prolific and vivific causes. And as wuh reference to intelligihles, the one in a greater degree participates of hound, hut the other of infinity. These signatures therefore from all the orders, cause one ot these* circles to obtain sin h a name, lint the other, a contrary name.
Some i lie however liinv say, what, then, is the one essence of the soul destroyed in tin-division of these twofold circles* We reply, hy no im ails, l or in divine natnn division is s ( » mid to union, and progression is the medium In-tween stable jiovver, and the |n-rfection subsisting in conversion or regression. Hut since the soul is a monad essentially and a duud, one and multitude, ahidmg, and at the same lime proceeding and returning, and is also united prior to division ; -hence tin-mixture of the soul subsists one whole, prior to the many parts, and being divided according to progression, is again united according to regression. The h s> therefore, is comprehend* d in the greater circle, l or as intellect comprehends the soul, illuminating it with its own light, thus also tin: circle of the same 1 imparts union and perfection to the inch of the dtfftrent, rendering it uudi filed m its providt ntial energies, united in its progressions, and in a certain re-jM-ct intellectual in its knowledge of sensihles. Ileucc likewise, in an admira¬ ble manner, one of the circles subsists, and is denominated according to the same, hut the other according to the different. Hut tin- essential as ht-nig common to Inith, is omitted, and is attributed to no one of the parts. lienee the soul accord¬ ing to this is mie, hut a* cording to the two circles is Informed, these being after a certain manner opposed to each other.
“ ! It* liken ise convolved the circle of the same, laterally towards the right hand, bul the circle of the different , diametrically towards the left hand."
1 For a. oc b re, il is accessary to I ravruv.
TIM/El’S OF I’l.ATO.
What is here said, as that which remains to bo discussed, is concerning the psychical powers, and the demiurgic separation of them from each other. For power is after essence; but energy has the third order, as we have before observed. This nl-o Plato hinwlf manifests to us, denominating the motion of these circles, the lation of the same and the lotion of the different, but not the essence of these. From these two circles also, he generates different powers, and afterwards unfolds to vis what kind of energies they possess. Such things as these likewise, he ns>< its in the Pha-driis, concerning the better and the worse of the two horses of the soul. What therefore does he lien* say concerning the powers of thi‘soul of the universe ? In the first place, as I have said, he divides the whole powers into two, I mean into the power of the same, and the po\v» r of the different; the former being analogous to bound, but the latter to infinity. Afterwards, he divides the power of the different, according to other peculiarities, and again collects them into less numbers, and through sameness unites the multitude. In the next place, he attributes things more excellent and divine to the In tl< r, but things less excellent to the subordinate powers. Thus, for instance, he attributes a convolution towards the right hand, to the lation of the circle of the sunn, but to the left hand, to the lation of the circle o \ the different. And to the former lie attributes the lateral, but to the latter the diametrical. For in the two co-ordinations of things, in the more excellent series there are [the same, the right hand, the equilateral and the rational ; but in the less excellent series]' the contraries to these, the dillcreut, the left hand, the longer in the other part, and the irrational. Such therefore, is the whole meaning of the words lie fore us.