immaterial, subsisting rather according to energy than according to passion, and very much transcending the other senses, should be thought worthy to receive the splendor and illumination of the celestial bodies, but that the other senses should not be adapted for this purpose. Of these, however, and such like particulars, if any one can assign more probable causes, let him be considered as a friend, and not as an enemy.” [17a]The soul has three vehicles, one etherial, another aerial, and the third this terrestrial body. The first, which is luminous and celestial, is connate with the essence of the soul, and in which alone it resides in a state of bliss in the stars. In the second, it suffers the punishment of its sins after death. And from the third it becomes an inhabitant of earth. [18]i. e. Of the discursive energy of reason, or that part of the soul that reasons scientifically, deriving the principles of its reasoning from intellect. [19]Kuster, one of the editors of this Life of Pythagoras, not perceiving that these auditions are both questions and answers, has made them to be questions only, and in consequence of this was completely at a loss to conceive the meaning of οπερ εστιν η αρμονια, εν ῃ αι Σειρηνες. Hence, he thinks it should be, τι εστιν η αρμονια ῃ ηδον αι Σειρηνες; but is not satisfied with this reading after all. Something I have no doubt is wanting; but the sense of the passage is, I conceive, that which is given in the above translation. [20]“Pythagoras,” (says Proclus in MSS. Schol. in Cratylum,) “being asked what was the wisest of things, said it was number; and being asked what was the next in wisdom, said, he who gave names to things. But by number, he obscurely signified the intelligible order, which comprehends the multitude of intellectual forms: for there that which is the first, and properly number, subsists after the superessential one.[20a] This likewise supplies the measures of essence to all beings, in which also true wisdom, and knowledge which is of itself, and which is converted to and perfects itself, subsist. And as there the intelligible, intellect, and intelligence, are the same, so there also number and wisdom are the same. But by the founder of names, he obscurely signified the soul, which indeed subsists from intellect, and is not things themselves like the first intellect, but possesses the images and essential transitive reasons of them as statues of beings. Being, therefore, is imparted to all things from intellect, which knows itself and is replete with wisdom; but that they are denominated is from soul, which imitates intellect. Pythagoras therefore said, that it was not the business of any casual person to fabricate names, but of one looking to intellect and the nature of things.”