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respect to parts, and by recalling to your recollection the exempt transcendency of the Gods above men. But what I mean is this, that the soul, which ranks as a whole, presides over all the mundane body,[1] and that the
- ↑ Hence Iamblichus (apud Stob. Eclog. Phys. p. 114), says, Ουχ η αυτη εστι πασων ψυχων κοινωνια προς τα σωματα. αλλ’ η μεν ολη ωσπερ Ηλωτινῳ δοκει, προσιον εαυτῃ το σωμα εχει εν εαυτῃ, αλλ’ ουκ αυτη προσεισι τῳ σωματι, ουδε περιεχεται υπ’ αυτου. αι δε μερισται προσερχονται τοις σωμασι, και των σωματων γιγνονται. i. e. "There is not the same communion of all souls with bodies; but the soul which ranks as a whole (as it also appeared to Plotinus), approaching to itself, contains body in itself, but does not itself approach to body, nor is comprehended by it. Partible souls, however, accede to bodies, and give themselves up to them."
Conformably to this Porphyry also, in his Αφορμαι προς τα νοητα, No. 30, says, "No whole and perfect essence is converted to its own progeny; but all perfect natures are led back to the causes by which they were generated, even as far as to the mundane body. For this body, being perfect, is elevated to the mundane soul which is intellectual, and through this is circularly moved. But the soul of this body is elevated to intellect, and intellect to that which is first. All things, therefore, extend themselves to this, beginning from that which is last, according to the peculiar ability of each. But the reduction to that which is first is either proximate or remote. Hence these are not only said to aspire after divinity, but also to enjoy him as far as they are able. But in partial natures, and which are able to verge to many things, a conversion to their progeny belongs. Hence in these guilt, in these disgraceful perfidy, is found. Matter, therefore, defiles these, because they decline to it, at the same time that they possess the power of converting themselves to a divine nature."
