[90]For as every cause of existence to a thing, is better than that thing, so far as the one is cause and the other effect; thus also that which gives a name to any thing is better than the thing named, so far as it is named, i. e. so far as pertains to its possession of a name. For the nominator is the cause, and the name the effect. [91]In the Latin it is “post _dispositionem_ corporis.” But for _dispositionem_ it is evidently necessary to read _dissolutionem_. [92]This is conformable to the well-known Pythagoric precept, “Follow God.” [93]“We can by no other means,” (says Porphyry De Abstinen. lib. I.) “obtain the true end of a contemplative, intellectual life than by _adhering_ to God, if I may be allowed the expression, as if fastened by a nail, at the same time being torn away and separated from body and corporeal delights; having procured safety from our deeds, and not from the mere attention to words.” [94]But intellect is the recipient of wisdom, and therefore intellect is the true man. This also is asserted by Aristotle. [95]In the Latin _fidelis_; but as Ruffinus, the Latin translator of these sentences, frequently adulterates the true meaning of Sextus, by substituting one word for another, I have no doubt that in this sentence the original was πεπαιδευμενος _eruditus_, and not πιστος _fidelis_. My reason for so thinking is, that in one of the sentences of Demophilus it is said, “that the life of _ignorant_ men is a disgrace,” των αμαθων ονειδος ειναι τον βιον; and this in the sentences of Sextus is, “Hominum _infidelium_ vita, opprobrium est.” If, therefore, Ruffinus translates αμαθων, _infidelium_, there is every reason to suppose that he would translate πεπαιδευμενος, _fidelis_. [96]Several of these sentences as published by Arcerius, are in a very defective state; but which, as the learned reader will perceive, I have endeavoured to amend in my translation of them. [97]This work is unfortunately lost. [98]According to Ælian and Suidas also, _melanurus_ is a fish; but as the word signifies that which has a black termination, it is very appropriately used as a symbol of a material nature. [99]viz. Those Gods that are characterized by the _intelligible_, and _intellect_. See my translation of Proclus, On the Theology of Plato. [100]See the second edition of this work in Nos. 15 and 16 of the Pamphleteer. [101]i. e. Natures which are not connected with body. [102]See an extract of some length, and of the greatest importance, from this dialogue, in my translation of Select Works of Plotinus, p. 553, &c. [103]Forms subsist at the extremity of the intelligible triad, which triad consists of _being_, _life_, and _intellect_. But being and life, with all they contain, subsist here involved in impartible union. See my Proclus on the Theology of Plato. [104]In Aristot. Metaphys. Lib. 13.