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of intellectual science are to be found.[1] And a knowledge of the Gods is accompanied with a conversion to, and the knowledge of, ourselves.
Hence you in vain doubt, "that it is not proper to look to human opinions." For what leisure can he have whose intellect is directed to the Gods to look downward to the praises of men? Nor do you rightly doubt in what follows, viz. "that the soul devises great things from casual circumstances." For what principle of fictions can there be in truly existing beings? Is it not the phantastic power in us which is the maker of images? But the phantasy is never excited when the intellectual life energizes perfectly. And is not truth essentially coexistent with the Gods? Is it not, likewise, concordantly established in intelligibles? It is in vain, therefore, that things of this kind are disseminated by you and others. But neither do those
- ↑ In the original ενταυθα δη ουν και η της αλεθειας παρεστι θεα, και η της νοερας επιστημης But instead of η της νοερας επιστημης, which appears to me to be defective, I read η κτησις της νοερας επιστημης.
