23. However this is a common argument against both the former opinions, that neither in corporeal limits nor in numbers there is the least footstep or appearance of that power by which the soul assumes to itself to judge of what is subject to sense. For it was the participation of the intelligible principle that endued it with understanding and the perceiving faculty. But as for opinion, belief, imagination, and its being affected with qualities relating to the body, no man could ever dream that they proceeded simply either from units, or lines, or surfaces. For not only the souls of mortals have a power to judge of what is subject to sense; but the soul of the world also, says Plato, “when it revolves upon itself, and happens once to touch upon any fluid and roving substance or upon any thing indivisible, then being moved throughout its whole self, it gives notice with what this or that thing is identical, to what heterogeneal, and in what relations especially and in what manner it happens to be and to be affected towards each created thing.”[194] Here he gives at the same time an intimation of the ten Categories or Predicaments; but afterwards he gives us a clearer manifestation of these things. “For when true reason,” says he, “is fixed upon what is subject to sense, and the circle of the Other, observing a just and equal motion, conveys its intelligence to the whole soul, then both opinion and belief become steadfast and certain; on the other side, when it is settled upon ratiocination, and the circle of the Same, turning readily and easily, furnishes its intimations, then of necessity knowledge arrives to perfection. And indeed, whoever shall affirm that any thing in which these two operations take place is any thing besides a soul, may deservedly be thought to speak any thing rather than the truth.”