generation; but the two last about essence. And thus much for the first particular proposed. It now remains that we investigate the mode in which science is produced in the soul, according to the doctrine of Plato. For this purpose, I think it will be necessary to consider the rational soul, in whose nature all reasons corresponding to ideas, have been inserted from eternity, received into the human body, as into the plain of oblivion; bordering on the river of negligence, that is placed near to the flux of humours; which producing in its nature various kinds of perturbations, are the causes of its self-oblivion and neglect. Hence the soul, thus constituted, as it were, sleeping and intoxicated; sleeping before it is roused; intoxicated before it is purified; begins from external sensible objects to be moved and excited, and to seek with avidity, the knowledge congenial to its nature. The soul now, enquiring after truth and the sciences, is first conversant with the external images of things, in which the glimmering light of similitude to truth, presents itself to the view; then it distinguishes these images among themselves by its reasoning power; and if they agree in any particular, collects them into one. Thus, being employed in separating into many, things united, and reducing many into one, it advances from shade to substance, and is elevated from similitude to truth itself; and thus apprehends the essence of a thing free from every foreign or contrary quality, shining in _reason_ and _idea_. Afterwards, from this contact, especially salutary to itself, it experiences an ineffable joy, as from a return into its proper nature, and best disposition; and so great is its exultation, that it neglects and despises the shadows which it formerly pursued. Then the soul truly knows, that while a man regards corporeal natures, he is employed in resemblances; and that though he may esteem himself knowing in many things, he knows nothing in reality; but is then alone elevated to the sublime degree of science, when he arrives at ideas. Hence it appears, that there are four subordinate dispositions of mankind in order to science. For, in the first place, children, as new guests of this world, are ignorant of every thing, without being conscious of their ignorance. But as they advance in years, they are employed in the shadows and images of natural concerns; and not being yet converted to the essences of things, though they possess no real knowledge, yet they conceive themselves to abound in knowledge. But in the third place, being elevated to supernal natures, and judging these to be alone true, they affirm themselves to be ignorant of all they formerly imagined themselves to know; in which degree Socrates professed to find himself, when he said, _this one thing I know, that I know nothing_; an ignorance preferable to all the knowledge gained by the most unwearied experimental enquiries. Indeed, this order