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to its proper principles and again return to the place from whence it came. To this ascent and apocatastasis, however, these four manias contribute. And the musical mania, indeed, leads to symphony and harmony, the agitated and disturbed nature of the parts of the soul, which were hurried away to indefiniteness and inaptitude, and were filled with abundant tumult. But the telestic mania causes the soul to be perfect and entire, and prepares it to energize intellectually. For the musical mania alone harmonizes and represses the parts of the soul; but the telestic causes the whole of it to energize, and prepares it to become entire, so that the intellectual part of it may energize. For the soul, by descending into the realms of generation, resembles a thing broken and relaxed. And the circle of the same, or the intellectual part of it, is fettered; but the circle of the different, or the doxastic part, sustains many fractures and turnings. Hence, the soul energizes partially, and not according to the whole of itself. The Dionysiacal inspiration, therefore, after the parts of the soul are coharmonized, renders it perfect, and causes it to energize according to the whole of itself, and to live intellectually. But the Apolloniacal mania converts and coexcites all the multiplied powers, and the whole of the soul, to the one of it. Hence Apollo is denominated as elevating the soul from multitude to the one. And the remaining mania, the amatory, receiving the soul united, conjoins this one of the soul to the Gods, and to intelligible beauty. As the givers, therefore, of these manias are transcendently united, and are in each other, the gifts also on this account participate of, and communicate with, each other, and the recipient, which is the soul, possesses an adaptation to all the gifts. This, therefore, is the order, and these are the energies and powers within the soul itself, of these four manias.
"But let us also consider their external energies on man, and what they outwardly effect about us. The musical mania, therefore, causes us to speak in verse, and to act and be moved rythmically, and to sing in metre, the splendid deeds of divine men, and their virtues and pursuits; and, through these, to discipline our life, in the same manner as the inward manias coharmonize our soul. But the telestic mania, expelling every thing foreign, contaminating, and noxious, preserves our life perfect and innoxious, and banishing an insane and diabolical phantasy, causes us to be sane, entire, and perfect, just as the internal telestic mania makes the soul to be perfect and entire. Again, the pro-
