[65]i. e. In the etherial vehicle of the soul, which when the soul energizes intellectually is spherical, and is moved circularly. This vehicle also is αυγοειδης, or luciform, throughout diaphanous, and of a star-like nature. Hence Marcus Antoninus beautifully observes: σφαιρα ψυχης αυτοειδης, (lege αυγοειδης) οταν μητε εκτεινηται επι τι, μητε εσω συντρεχῃ μητε συνιζανῃ, αλλα φωτι λαμπηται, ῳ την αληθειαν ορᾳ την παντων, και την εν αυτῃ. Lib. II. i. e. “The sphere of the soul is then luciform, when the soul is neither extended to any thing [external] nor inwardly concurs with it, nor is depressed by it, but is illuminated with a light by which she sees the truth of all things, and the truth that is in herself.” [66]M. Meibomius observes, that Canter did not see that λογιστικω should be written in this place for αλογω. Canter however was right in retaining αλογω. For the dianoetic is the same with the logistic part of the soul; and it is evident that a part of the soul different from the dianoetic is here intended to be signified. Besides, as Aristotle shows in his Nicomachean Ethics, when the irrational becomes obedient to the rational part of the soul, the former then prohibits and vanquishes base appetites in conjunction with the latter. [67]viz. Such as have the theoretic virtues. [68]i. e. Such as have the ethical and political virtues. [69]The original is, α δε δυναμις, οιον αλκα τις τω σκανεος, ᾳ υφισταμεθα, και εμμενομες τοις πραγμασιν. This sentence in its present state is certainly unintelligible. For σκανεος therefore, I read φυσεως, and then the sense will be as in the above translation. The version of Canter is certainly absurd; for it is, “Facultas tanquam robur et causæ, quo ferimus, et in rebus permanemus.” And Gale, as usual, takes no notice of the absurdity. [70]viz., The equal and that which is arranged, belong to the order of bound, and the unequal and that which is without arrangement, to the order of infinity. And bound and infinity are the two great principles of things after the ineffable cause of all. See the third book of my translation of Proclus, On the Theology of Plato. [71]viz. The salvation of the universe arises from the co-adaptation of the sublunary region to the heavens. [72]In the Greek επῳδας; on which Gale observes, “Forte αμαθιας, nisi aliud subsit mysterium.” But it appears to me that there is no occasion to substitute any other word for επῳδας. For in the education of youth, it is certainly requisite to unite allurement with erudition. And the substitution of αμαθιας, _ignorance_, is monstrous. [73]In the original αυτα γαρ α διενεργουσα, instead of which Gale proposes to read αυτα γαρ αδε ενεργοισα, which still leaves the sentence involved in obscurity. But if for διενεργουσα we read διοριζουσα as in the above translation, the meaning is clear.