See this reasoning of Plato set forth in Zeller, Die Phil. der Griech. vol. ii. pp. 412-416, ed. 2nd. _Nous_, according to Plato (Tim. 51 E), belongs only to the Gods and to a select few among mankind. It is therefore only _to_ the Gods and _to_ these few men that [Greek: Noêta\] exist. To the rest of mankind [Greek: Noêta\] are non-apparent and non-existent.] [Footnote 23: Plato, Phædon, pp. 76-77. [Greek: i)/sê a)na/gkê tau=ta/ te] (Ideas or Forms) [Greek: ei)=nai, kai\ ta\s ê(mete/ras psucha\s pri\n kai\ ê(ma=s gegone/nai--kai\ ei) mê\ tau=ta, ou)de\ ta/de. U(perphuô=s, e)/phê o( Simmi/as, dokei= moi ê( au)tê\ a)na/gkê ei)=nai, kai\ ei)s kalo/n ge katapheu/gei o( lo/gos ei)s to\ o(moi/ôs ei)=nai tê/n te psuchê\n ê(mô=n pri\n gene/sthai ê(ma=s kai\ tê\n ou)si/an ê(\n su\ nu=n le/geis.] Compare p. 92 E of the same dialogue with the notes of Wyttenbach and Heindorf--"Haec autem [Greek: ou)si/a] Idearum, rerum intelligibilium, [Greek: au)tê=s e)sti\n] (_sc._ [Greek: tê=s psuchê=s]) ut hoc loco dicitur, est propria et possessio animæ nostræ," &c. About the essential implication of [Greek: Nou=s] with the [Greek: Noêta/], as well as of [Greek: to\ do/xazon] with [Greek: ta\ doxazo/mena], and of [Greek: to\ ai)sthano/menon] with [Greek: ta\ ai)sthêta/], see Plutarch, De Animæ Procreat. in Timæo, pp. 1012-1024; and a curious passage from Joannes Philoponus ad Aristot. Physica, cited by Karsten in his Commentatio De Empedoclis Philosophiâ, p. 372, and Olympiodorus ad Platon. Phædon, p. 21. [Greek: to\n nou=n phame\n a)kribô=s ginô/skein, dio/ti au)to/s e)sti to\ noêto/n.] Sydenham observes, in a note upon his translation of the Philêbus (note 76, p. 118), "Being Intelligent and Being Intelligible are not only correlatives, but are so in their very essence: neither of them can be at all, without the Being of the other".] [Footnote 24: I think that the inference in the Phædon is not necessary to prove that conclusion, nor in itself just. For when I speak of Augustus and Antony as having once lived, and as having fought the battle of Actium, it is noway necessary that I should believe myself to have been then alive and to have seen them: nor when I speak of civil war as being now carried on in the United States of America, is it necessary that I should believe myself to be or to have been on the spot as a percipient witness. I believe, on evidence which appears to me satisfactory, that both these are real facts: that is, if I had been at Actium on the day of the battle, or if I were now in the United States, I should see and witness the facts here affirmed. These latter words describe the subjective side of the fact, without introducing any supposition that I have been myself present and percipient.] [Side-note: The Protagorean measure is even more easily shown in reference to the intelligible world than in reference to sense.]