(2) To resume: there is from the first principle to ultimate an outgoing in which unfailingly each principle retains its own seat while its offshoot takes another rank, a lower, though on the other hand every being is in identity with its prior as long as it holds that contact.

In the case of soul entering some vegetal form, what is there is one phase, the more rebellious and less intellectual, outgone to that extreme; in a soul entering an animal, the faculty of sensation has been dominant and brought it there; in soul entering man, the movement outward has either been wholly of its reasoning part or has come from the Intellectual-Principle in the sense that the soul, possessing that principle as immanent to its being, has an inborn desire of intellectual activity and of movement in general.

But, looking more minutely into the matter, when shoots or topmost boughs are lopped from some growing thing, where goes the soul that was present in them? Simply, whence it came: soul never knew spatial separation and therefore is always within the source. If you cut the root to pieces, or burn it, where is the life that was present there? In the soul, which never went outside of itself.

No doubt, despite this permanence, the soul must have been in something if it reascends; and if it does not, it is still somewhere; it is in some other vegetal soul: but all this means merely that it is not crushed into some one spot; if a Soul-power reascends, it is within the Soul-power preceding it; that in turn can be only in the soul-power prior again, the phase reaching upwards to the Intellectual-Principle. Of course nothing here must be understood spatially: Soul never was in space; and the Divine Intellect, again, is distinguished from soul as being still more free.

Soul thus is nowhere but in the Principle which has that characteristic existence at once nowhere and everywhere.

If the soul on its upward path has halted midway before wholly achieving the supreme heights, it has a mid-rank life and has centred itself upon the mid-phase of its being. All in that mid-region is Intellectual-Principle not wholly itself- nothing else because deriving thence , yet not that because the Intellectual-Principle in giving it forth is not merged into it.

There exists, thus, a life, as it were, of huge extension, a total in which each several part differs from its next, all making a self-continuous whole under a law of discrimination by which the various forms of things arise with no effacement of any prior in its secondary.

But does this Soul-phase in the vegetal order, produce nothing?

It engenders precisely the Kind in which it is thus present: how, is a question to be handled from another starting-point.

(4) So it is with the individual souls; the appetite for the divine Intellect urges them to return to their source, but they have, too, a power apt to administration in this lower sphere; they may be compared to the light attached upwards to the sun, but not grudging its presidency to what lies beneath it. In the Intellectual, then, they remain with soul-entire, and are immune from care and trouble; in the heavenly sphere, absorbed in the soul-entire, they are administrators with it just as kings, associated with the supreme ruler and governing with him, do not descend from their kingly stations: the souls indeed are thus far in the one place with their overlord; but there comes a stage at which they descend from the universal to become partial and self-centred; in a weary desire of standing apart they find their way, each to a place of its very own. This state long maintained, the soul is a deserter from the All; its differentiation has severed it; its vision is no longer set in the Intellectual; it is a partial thing, isolated, weakened, full of care, intent upon the fragment; severed from the whole, it nestles in one form of being; for this, it abandons all else, entering into and caring for only the one, for a thing buffeted about by a worldful of things: thus it has drifted away from the universal and, by an actual presence, it administers the particular; it is caught into contact now, and tends to the outer to which it has become present and into whose inner depths it henceforth sinks far.

With this comes what is known as the casting of the wings, the enchaining in body: the soul has lost that innocency of conducting the higher which it knew when it stood with the All-Soul, that earlier state to which all its interest would bid it hasten back.

It has fallen: it is at the chain: debarred from expressing itself now through its intellectual phase, it operates through sense, it is a captive; this is the burial, the encavernment, of the Soul.

But in spite of all it has, for ever, something transcendent: by a conversion towards the intellective act, it is loosed from the shackles and soars- when only it makes its memories the starting point of a new vision of essential being. Souls that take this way have place in both spheres, living of necessity the life there and the life here by turns, the upper life reigning in those able to consort more continuously with the divine Intellect, the lower dominant where character or circumstances are less favourable.

All this is indicated by Plato, without emphasis, where he distinguishes those of the second mixing-bowl, describes them as "parts," and goes on to say that, having in this way become partial, they must of necessity experience birth.

Of course, where he speaks of God sowing them, he is to be understood as when he tells of God speaking and delivering orations; what is rooted in the nature of the All is figuratively treated as coming into being by generation and creation: stage and sequence are transferred, for clarity of exposition, to things whose being and definite form are eternal.

(1) Many times it has happened: Lifted out of the body into myself; becoming external to all other things and self-encentered; beholding a marvellous beauty; then, more than ever, assured of community with the loftiest order; enacting the noblest life, acquiring identity with the divine; stationing within It by having attained that activity; poised above whatsoever within the Intellectual is less than the Supreme: yet, there comes the moment of descent from intellection to reasoning, and after that sojourn in the divine, I ask myself how it happens that I can now be descending, and how did the soul ever enter into my body, the soul which, even within the body, is the high thing it has shown itself to be.

Heraclitus, who urges the examination of this matter, tells of compulsory alternation from contrary to contrary, speaks of ascent and descent, says that "change reposes," and that "it is weariness to keep toiling at the same things and always beginning again"; but he seems to teach by metaphor, not concerning himself about making his doctrine clear to us, probably with the idea that it is for us to seek within ourselves as he sought for himself and found.

Empedocles- where he says that it is law for faulty souls to descend to this sphere, and that he himself was here because he turned a deserter, wandered from God, in slavery to a raving discord- reveals neither more nor less than Pythagoras and his school seem to me to convey on this as on many other matters; but in his case, versification has some part in the obscurity.

We have to fall back on the illustrious Plato, who uttered many noble sayings about the soul, and has in many places dwelt upon its entry into body so that we may well hope to get some light from him.

What do we learn from this philosopher?

We will not find him so consistent throughout that it is easy to discover his mind.

Everywhere, no doubt, he expresses contempt for all that is of sense, blames the commerce of the soul with body as an enchainment, an entombment, and upholds as a great truth the saying of the Mysteries that the soul is here a prisoner. In the Cavern of Plato and in the Cave of Empedocles, I discern this universe, where the breaking of the fetters and the ascent from the depths are figures of the wayfaring toward the Intellectual Realm.

In the Phaedrus he makes a failing of the wings the cause of the entry to this realm: and there are Periods which send back the soul after it has risen; there are judgements and lots and fates and necessities driving other souls down to this order.

In all these explanations, he finds guilt in the arrival of the soul at body, But treating, in the Timaeus, of our universe he exalts the kosmos and entitles it a blessed god, and holds that the soul was given by the goodness of the creator to the end that the total of things might be possessed of intellect, for thus intellectual it was planned to be, and thus it cannot be except through soul. There is a reason, then, why the soul of this All should be sent into it from God: in the same way the soul of each single one of us is sent, that the universe may be complete; it was necessary that all beings of the Intellectual should be tallied by just so many forms of living creatures here in the realm of sense.

(3) And being conjoined, begins to operate, Coagulating first, then vivifying What for its matter it had made consistent. The active virtue, being made a soul As of a plant, (in so far different, This on the way is, that arrived already,) Then works so much, that now it moves and feels Like a sea-fungus, and then undertakes To organize the powers whose seed it is. Now, Son, dilates and now distends itself The virtue from the generator's heart, Where nature is intent on all the members. But how from animal it man becomes Thou dost not see as yet; this is a point Which made a wiser man than thou once err So far, that in his doctrine separate He made the soul from possible intellect, For he no organ saw by this assumed. Open thy breast unto the truth that's coming, And know that, just as soon as in the foetus The articulation of the brain is perfect, The primal Motor turns to it well pleased At so great art of nature, and inspires A spirit new with virtue all replete,

(3) Of all these genera, those [species] which are animal have [many] roots, which stretch from the above below, whereas those which are stationary —these from [one] living root send forth a wood of branching greenery up from below into the upper parts. Moreover, some of them are nourished with a two-fold form of food, while others with a single form. Twain are the forms of food—for soul and body, of which [all] animals consist. Their soul is nourished by the ever-restless motion of the World ; their bodies have their growth from foods [drawn] from the water and the earth of the inferior world. Spirit, with which they all are filled, being interblended with the rest, doth make them live; sense being added, and also reason in the case of man—which hath been given to man alone as a fifth part out of the æther. Of all the living things [God] doth adorn, extend, exalt, the sense of man alone unto the understanding of the Reason of Divinity. But since I am impressed to speak concerning Sense, I will a little further on set forth for you the sermon on this [point]; for that it is most holy, and [most] mighty, not less than in the Reason of Divinity itself. VII

(22) And as regards vegetal forms? Are we to imagine beneath the leading principle some sort of corporeal echo of it, something that would be tendency or desire in us and is growth in them? Or are we to think that, while the earth contains the principle of desire by virtue of containing soul, the vegetal realm possesses only this latter reflection of desire?

The first point to be decided is what soul is present in the earth.

Is it one coming from the sphere of the All, a radiation upon earth from that which Plato seems to represent as the only thing possessing soul primarily? Or are we to go by that other passage where he describes earth as the first and oldest of all the gods within the scope of the heavens, and assigns to it, as to the other stars, a soul peculiar to itself?

It is difficult to see how earth could be a god if it did not possess a soul thus distinct: but the whole matter is obscure since Plato's statements increase or at least do not lessen the perplexity. It is best to begin by facing the question as a matter of reasoned investigation.

That earth possesses the vegetal soul may be taken as certain from the vegetation upon it. But we see also that it produces animals; why then should we not argue that it is itself animated? And, animated, no small part of the All, must it not be plausible to assert that it possesses an Intellectual-Principle by which it holds its rank as a god? If this is true of every one of the stars, why should it not be so of the earth, a living part of the living All? We cannot think of it as sustained from without by an alien soul and incapable of containing one appropriate to itself.

Why should those fiery globes be receptive of soul, and the earthly globe not? The stars are equally corporeal, and they lack the flesh, blood, muscle, and pliant material of earth, which, besides, is of more varied content and includes every form of body. If the earth's immobility is urged in objection, the answer is that this refers only to spatial movement.

But how can perception and sensation be supposed to occur in the earth?

How do they occur in the stars? Feeling does not belong to fleshy matter: soul to have perception does not require body; body, on the contrary, requires soul to maintain its being and its efficiency, judgement belongs to the soul which overlooks the body, and, from what is experienced there, forms its decisions.

But, we will be asked to say what are the experiences, within the earth, upon which the earth-soul is thus to form its decisions: certainly vegetal forms, in so far as they belong to earth have no sensation or perception: in what then, and through what, does such sensation take place, for sensation without organs is too rash a notion. Besides, what would this sense-perception profit the soul? It could not be necessary to knowledge: surely the consciousness of wisdom suffices to beings which have nothing to gain from sensation?

This argument is not to be accepted: it ignores the consideration that, apart from all question of practical utility, objects of sense provide occasion for a knowing which brings pleasure: thus we ourselves take delight in looking upon sun, stars, sky, landscape, for their own sake. But we will deal with this point later: for the present we ask whether the earth has perceptions and sensations, and if so through what vital members these would take place and by what method: this requires us to examine certain difficulties, and above all to decide whether earth could have sensation without organs, and whether this would be directed to some necessary purpose even when incidentally it might bring other results as well.

(2) It is of this Soul especially that we read "All Soul has care for the Soulless"- though the several Souls thus care in their own degree and way. The passage continues- "Soul passes through the entire heavens in forms varying with the variety of place"- the sensitive form, the reasoning form, even the vegetative form- and this means that in each "place" the phase of the soul there dominant carries out its own ends while the rest, not present there, is idle.

Now, in humanity the lower is not supreme; it is an accompaniment; but neither does the better rule unfailingly; the lower element also has a footing, and Man, therefore, lives in part under sensation, for he has the organs of sensation, and in large part even by the merely vegetative principle, for the body grows and propagates: all the graded phases are in a collaboration, but the entire form, man, takes rank by the dominant, and when the life-principle leaves the body it is what it is, what it most intensely lived.

This is why we must break away towards the High: we dare not keep ourselves set towards the sensuous principle, following the images of sense, or towards the merely vegetative, intent upon the gratifications of eating and procreation; our life must be pointed towards the Intellective, towards the Intellectual-Principle, towards God.

Those that have maintained the human level are men once more. Those that have lived wholly to sense become animals- corresponding in species to the particular temper of the life- ferocious animals where the sensuality has been accompanied by a certain measure of spirit, gluttonous and lascivious animals where all has been appetite and satiation of appetite. Those who in their pleasures have not even lived by sensation, but have gone their way in a torpid grossness become mere growing things, for this lethargy is the entire act of the vegetative, and such men have been busy be-treeing themselves. Those, we read, that, otherwise untainted, have loved song become vocal animals; kings ruling unreasonably but with no other vice are eagles; futile and flighty visionaries ever soaring skyward, become highflying birds; observance of civic and secular virtue makes man again, or where the merit is less marked, one of the animals of communal tendency, a bee or the like.

(5) Sometimes an animal, when covered, struggles So that his impulse needs must be apparent, By reason of the wrappage following it; And in like manner the primeval soul Made clear to me athwart its covering How jubilant it was to give me pleasure. Then breathed: "Without thy uttering it to me, Thine inclination better I discern Than thou whatever thing is surest to thee; For I behold it in the truthful mirror, That of Himself all things parhelion makes, And none makes Him parhelion of itself. Thou fain wouldst hear how long ago God placed me Within the lofty garden, where this Lady Unto so long a stairway thee disposed. And how long to mine eyes it was a pleasure, And of the great disdain the proper cause, And the language that I used and that I made. Now, son of mine, the tasting of the tree Not in itself was cause of so great exile, But solely the o'erstepping of the bounds. There, whence thy Lady moved Virgilius, Four thousand and three hundred and two circuits Made by the sun, this Council I desired;

(14) So he who hath the whole authority o'er [all] the mortals in the cosmos and o'er its lives irrational, bent his face downwards through the Harmony, breaking right through its strength, and showed to downward Nature God's fair form. And when she saw that Form of beauty which can never satiate, and him who [now] possessed within himself each single energy of [all seven] Rulers as well as God's own Form, she smiled with love; for 'twas as though she'd seen the image of Man's fairest form upon her Water, his shadow on her Earth. He in turn beholding the form like to himself, existing in her, in her Water, loved it and willed to live in it; and with the will came act, and [so] he vivified the form devoid of reason. And Nature took the object of her love and wound herself completely around him, and they were intermingled, for they were lovers.

(15) But how did this intruder find entrance?

It had a certain aptitude and it grasped at that to which it was apt. In its nature it was capable of soul: but what is unfitted to receive soul entire- present entire but not for it- takes what share it may; such are the members of the animal and vegetal order. Similarly, of a significant sound, some forms of being take sound and significance together, others only the sound, the blank impact.

A living thing comes into existence containing soul, present to it from the Authentic, and by soul is inbound with Reality entire; it possesses also a body; but this body is not a husk having no part in soul, not a thing that earlier lay away in the soulless; the body had its aptitude and by this draws near: now it is not body merely, but living body. By this neighboring it is enhanced with some impress of soul- not in the sense of a portion of soul entering into it, but that it is warmed and lit by soul entire: at once there is the ground of desire, pleasure, pain; the body of the living form that has come to be was certainly no unrelated thing.

The soul, sprung from the divine, lay self-enclosed at peace, true to its own quality; but its neighbour, in uproar through weakness, instable of its own nature and beaten upon from without, cries, at first to itself and afterwards upon the living total, spreading the disorder at large. Thus, at an assembly the Elders may sit in tranquil meditation, but an unruly populace, crying for food and casting up a host of grievances, will bring the whole gathering into ugly turmoil; when this sort of people hold their peace so that a word from a man of sense may reach them, some passable order is restored and the baser part ceases to prevail; otherwise the silence of the better allows the rabble to rule, the distracted assembly unable to take the word from above.

This is the evil of state and of council: and this is the evil of man; man includes an inner rabble- pleasures, desires, fears- and these become masters when the man, the manifold, gives them play.

But one that has reduced his rabble and gone back to the Man he was, lives to that and is that Man again, so that what he allows to the body is allowed as to something separate.

There is the man, too, that lives partly in the one allegiance and partly in the other; he is a blend of the good that is himself with the evil that is alien.

(620) and when he saw it, he said that he would have done the same had his lot been first instead of last, and that he was delighted to have it. And not only did men pass into animals, but I must also mention that there were animals tame and wild who changed into one another and into corresponding human natures—the good into the gentle and the evil into the savage, in all sorts of combinations. All the souls had now chosen their lives, and they went in the order of their choice to Lachesis, who sent with them the genius whom they had severally chosen, to be the guardian of their lives and the fulfiller of the choice: this genius led the souls first to Clotho, and drew them within the revolution of the spindle impelled by her hand, thus ratifying the destiny of each; and then, when they were fastened to this, carried them to Atropos, who spun the threads and made them irreversible, whence without turning round they passed beneath the throne of Necessity; and when they had all passed, they marched on in a scorching heat to the plain of Forgetfulness, which was a barren waste destitute of trees and verdure; and then towards evening they encamped by the river of Unmindfulness, whose water no vessel can hold; of this they were all obliged to drink a certain quantity, and those who were not saved by wisdom drank more than was necessary; and each one as he drank forgot all things.

(11) Then the Formative Mind ([at-oned] with Reason), he who surrounds the spheres and spins them with his whorl, set turning his formations, and let them turn from a beginning boundless unto an endless end. For that the circulation of these [spheres] begins where it doth end, as Mind doth will. And from the downward elements Nature brought forth lives reason-less; for He did not extend the Reason (Logos) [to them]. The Air brought forth things winged; the Water things that swim, and Earth-and-Water one from another parted, as Mind willed. And from her bosom Earth produced what lives she had, four-footed things and reptiles, beasts wild and tame.

(15) The souls peering forth from the Intellectual Realm descend first to the heavens and there put on a body; this becomes at once the medium by which as they reach out more and more towards magnitude they proceed to bodies progressively more earthy. Some even plunge from heaven to the very lowest of corporeal forms; others pass, stage by stage, too feeble to lift towards the higher the burden they carry, weighed downwards by their heaviness and forgetfulness.

As for the differences among them, these are due to variation in the bodies entered, or to the accidents of life, or to upbringing, or to inherent peculiarities of temperament, or to all these influences together, or to specific combinations of them.

Then again some have fallen unreservedly into the power of the destiny ruling here: some yielding betimes are betimes too their own: there are those who, while they accept what must be borne, have the strength of self-mastery in all that is left to their own act; they have given themselves to another dispensation: they live by the code of the aggregate of beings, the code which is woven out of the Reason-Principles and all the other causes ruling in the kosmos, out of soul-movements and out of laws springing in the Supreme; a code, therefore, consonant with those higher existences, founded upon them, linking their sequents back to them, keeping unshakeably true all that is capable of holding itself set towards the divine nature, and leading round by all appropriate means whatsoever is less natively apt.

In fine all diversity of condition in the lower spheres is determined by the descendent beings themselves.

(2) ... For in any one science the reduction of the total of knowledge into its separate propositions does not shatter its unity, chipping it into unrelated fragments; in each distinct item is talent the entire body of the science, an integral thing in its highest Principle and its last detail: and similarly a man must so discipline himself that the first Principles of his Being are also his completions, are totals, that all be pointed towards the loftiest phase of the Nature: when a man has become this unity in the best, he is in that other realm; for it is by this highest within himself, made his own, that he holds to the Supreme.

At no point did the All-Soul come into Being: it never arrived, for it never knew place; what happens is that body, neighbouring with it, participates in it: hence Plato does not place Soul in body but body in Soul. The others, the secondary Souls, have a point of departure- they come from the All-Soul- and they have a Place into which to descend and in which to change to and fro, a place, therefore, from which to ascend: but this All-Soul is for ever Above, resting in that Being in which it holds its existence as Soul and followed, as next, by the Universe or, at least, by all beneath the sun.

The partial Soul is illuminated by moving towards the Soul above it; for on that path it meets Authentic Existence. Movement towards the lower is towards non-Being: and this is the step it takes when it is set on self; for by willing towards itself it produces its lower, an image of itself- a non-Being- and so is wandering, as it were, into the void, stripping itself of its own determined form. And this image, this undetermined thing, is blank darkness, for it is utterly without reason, untouched by the Intellectual-Principle, far removed from Authentic Being.

As long as it remains at the mid-stage it is in its own peculiar region; but when, by a sort of inferior orientation, it looks downward, it shapes that lower image and flings itself joyfully thither.

(5) And said: "Already did I rest content From great amazement; but am now amazed In what way I transcend these bodies light." Whereupon she, after a pitying sigh, Her eyes directed tow'rds me with that look A mother casts on a delirious child; And she began: "All things whate'er they be Have order among themselves, and this is form, That makes the universe resemble God. Here do the higher creatures see the footprints Of the Eternal Power, which is the end Whereto is made the law already mentioned. In the order that I speak of are inclined All natures, by their destinies diverse, More or less near unto their origin; Hence they move onward unto ports diverse O'er the great sea of being; and each one With instinct given it which bears it on. This bears away the fire towards the moon; This is in mortal hearts the motive power This binds together and unites the earth. Nor only the created things that are Without intelligence this bow shoots forth, But those that have both intellect and love.

(7) His aspect had bereft me of my sight, So that I turned me back unto my Teachers, Like one who goeth as his hearing guides him. And as, the harbinger of early dawn, The air of May doth move and breathe out fragrance, Impregnate all with herbage and with flowers, So did I feel a breeze strike in the midst My front, and felt the moving of the plumes That breathed around an odour of ambrosia; And heard it said: "Blessed are they whom grace So much illumines, that the love of taste Excites not in their breasts too great desire, Hungering at all times so far as is just."

(11) The very heavens, patently multiple, cannot be thought to disdain any form of life since this universe holds everything. Now how do these things come to be here? Does the higher realm contain all of the lower?

All that has been shaped by Reason-Principle and conforms to Idea.

But, having fire and water, it will certainly have vegetation; how does vegetation exist There? Earth, too? either these are alive or they are There as dead things and then not everything There has life. How in sum can the things of this realm be also There?

Vegetal life we can well admit, for the plant is a Reason-Principle established in life. If in the plant the Reason-Principle, entering Matter and constituting the plant, is a certain form of life, a definite soul, then, since every Reason-Principle is a unity, then either this of plant-life is the primal or before it there is a primal plant, source of its being: that first plant would be a unity; those here, being multiple, must derive from a unity. This being so, that primal must have much the truer life and be the veritable plant, the plants here deriving from it in the secondary and tertiary degree and living by a vestige of its life.

But earth; how is there earth There: what is the being of earth and how are we to represent to ourselves the living earth of that realm?

First, what is it, what the mode of its being?

Earth, here and There alike, must possess shape and a Reason-Principle. Now in the case of the vegetal, the Reason-Principle of the plant here was found to be living in that higher realm: is there such a Reason-Principle in our earth?

Take the most earthy of things found shaped in earth and they exhibit, even they, the indwelling earth-principle. The growing and shaping of stones, the internal moulding of mountains as they rise, reveal the working of an ensouled Reason-Principle fashioning them from within and bringing them to that shape: this, we must take it, is the creative earth-principle corresponding to what we call the specific principle of a tree; what we know as earth is like the wood of the tree; to cut out a stone is like lopping a twig from a tree, except of course that there is no hurt done, the stone remaining a member of the earth as the twig, uncut, of the tree.

Realizing thus that the creative force inherent in our earth is life within a Reason-Principle, we are easily convinced that the earth There is much more primally alive, that it is a reasoned Earth-Livingness, the earth of Real-Being, earth primally, the source of ours.

Fire, similarly, with other such things, must be a Reason-Principle established in Matter: fire certainly does not originate in the friction to which it may be traced; the friction merely brings out a fire already existent in the scheme and contained in the materials rubbed together. Matter does not in its own character possess this fire-power: the true cause is something informing the Matter, that is to say, a Reason-Principle, obviously therefore a soul having the power of bringing fire into being; that is, a life and a Reason-Principle in one.

It is with this in mind that Plato says there is soul in everything of this sphere. That soul is the cause of the fire of the sense-world; the cause of fire here is a certain Life of fiery character, the more authentic fire. That transcendent fire being more truly fire will be more veritably alive; the fire absolute possesses life. And the same principles apply to the other elements, water and air.

Why, then, are water and air not ensouled as earth is?

Now, it is quite certain that these are equally within the living total, parts of the living all; life does not appear visibly in them; but neither does it in the case of the earth where its presence is inferred by what earth produces: but there are living things in fire and still more manifestly in water and there are systems of life in the air. The particular fire, rising only to be quenched, eludes the soul animating the universe; it slips away from the magnitude which would manifest the soul within it; so with air and water. If these Kinds could somehow be fastened down to magnitude they would exhibit the soul within them, now concealed by the fact that their function requires them to be loose or flowing. It is much as in the case of the fluids within ourselves; the flesh and all that is formed out of the blood into flesh show the soul within, but the blood itself, not bringing us any sensation, seems not to have soul; yet it must; the blood is not subject to blind force; its nature obliges it to abstain from the soul which nonetheless is indwelling in it. This must be the case with the three elements; it is the fact that the living beings formed from the close conglomeration of air are not susceptible to suffering. But just as air, so long as it remains itself, eludes the light which is and remains unyielding, so too, by the effect of its circular movement, it eludes soul- and, in another sense, does not. And so with fire and water.

(12) The souls of men, seeing their images in the mirror of Dionysus as it were, have entered into that realm in a leap downward from the Supreme: yet even they are not cut off from their origin, from the divine Intellect; it is not that they have come bringing the Intellectual Principle down in their fall; it is that though they have descended even to earth, yet their higher part holds for ever above the heavens.

Their initial descent is deepened since that mid-part of theirs is compelled to labour in care of the care-needing thing into which they have entered. But Zeus, the father, takes pity on their toils and makes the bonds in which they labour soluble by death and gives respite in due time, freeing them from the body, that they too may come to dwell there where the Universal Soul, unconcerned with earthly needs, has ever dwelt.

For the container of the total of things must be a self-sufficing entity and remain so: in its periods it is wrought out to purpose under its Reason-Principles which are perdurably valid; by these periods it reverts unfailingly, in the measured stages of defined life-duration, to its established character; it is leading the things of this realm to be of one voice and plan with the Supreme. And thus the kosmic content is carried forward to its purpose, everything in its co-ordinate place, under one only Reason-Principle operating alike in the descent and return of souls and to every purpose of the system.

We may know this also by the concordance of the Souls with the ordered scheme of the kosmos; they are not independent, but, by their descent, they have put themselves in contact, and they stand henceforth in harmonious association with kosmic circuit- to the extent that their fortunes, their life experiences, their choosing and refusing, are announced by the patterns of the stars- and out of this concordance rises as it were one musical utterance: the music, the harmony, by which all is described is the best witness to this truth.

Such a consonance can have been procured in one only way:

The All must, in every detail of act and experience, be an expression of the Supreme, which must dominate alike its periods and its stable ordering and the life-careers varying with the movement of the souls as they are sometimes absorbed in that highest, sometimes in the heavens, sometimes turned to the things and places of our earth. All that is Divine Intellect will rest eternally above, and could never fall from its sphere but, poised entire in its own high place, will communicate to things here through the channel of Soul. Soul in virtue of neighbourhood is more closely modelled upon the Idea uttered by the Divine Intellect, and thus is able to produce order in the movement of the lower realm, one phase maintaining the unvarying march the other adopting itself to times and season.

The depth of the descent, also, will differ- sometimes lower, sometimes less low- and this even in its entry into any given Kind: all that is fixed is that each several soul descends to a recipient indicated by affinity of condition; it moves towards the thing which it There resembled, and enters, accordingly, into the body of man or animal.

(32) But the memory of friends, children, wife? Country too, and all that the better sort of man may reasonably remember?

All these, the one retains with emotion, the authentic man passively: for the experience, certainly, was first felt in that lower phase from which, however, the best of such impressions pass over to the graver soul in the degree in which the two are in communication.

The lower soul must be always striving to attain to memory of the activities of the higher: this will be especially so when it is itself of a fine quality, for there will always be some that are better from the beginning and bettered here by the guidance of the higher.

The loftier, on the contrary, must desire to come to a happy forgetfulness of all that has reached it through the lower: for one reason, there is always the possibility that the very excellence of the lower prove detrimental to the higher, tending to keep it down by sheer force of vitality. In any case the more urgent the intention towards the Supreme, the more extensive will be the soul's forgetfulness, unless indeed, when the entire living has, even here, been such that memory has nothing but the noblest to deal with: in this world itself, all is best when human interests have been held aloof; so, therefore, it must be with the memory of them. In this sense we may truly say that the good soul is the forgetful. It flees multiplicity; it seeks to escape the unbounded by drawing all to unity, for only thus is it free from entanglement, light-footed, self-conducted. Thus it is that even in this world the soul which has the desire of the other is putting away, amid its actual life, all that is foreign to that order. It brings there very little of what it has gathered here; as long as it is in the heavenly regions only, it will have more than it can retain.

The Hercules of the heavenly regions would still tell of his feats: but there is the other man to whom all of that is trivial; he has been translated to a holier place; he has won his way to the Intellectual Realm; he is more than Hercules, proven in the combats in which the combatants are the wise.

(25) Now comes the question, equally calling for an answer, whether those souls that have quitted the places of earth retain memory of their lives- all souls or some, of all things, or of some things, and, again, for ever or merely for some period not very long after their withdrawal.

A true investigation of this matter requires us to establish first what a remembering principle must be- I do not mean what memory is, but in what order of beings it can occur. The nature of memory has been indicated, laboured even, elsewhere; we still must try to understand more clearly what characteristics are present where memory exists.

Now a memory has to do with something brought into ken from without, something learned or something experienced; the Memory-Principle, therefore, cannot belong to such beings as are immune from experience and from time.

No memory, therefore, can be ascribed to any divine being, or to the Authentic-Existent or the Intellectual-Principle: these are intangibly immune; time does not approach them; they possess eternity centred around Being; they know nothing of past and sequent; all is an unbroken state of identity, not receptive of change. Now a being rooted in unchanging identity cannot entertain memory, since it has not and never had a state differing from any previous state, or any new intellection following upon a former one, so as to be aware of contrast between a present perception and one remembered from before.

But what prevents such a being perceiving, without variation in itself, such outside changes as, for example, the kosmic periods?

Simply the fact that following the changes of the revolving kosmos it would have perception of earlier and later: intuition and memory are distinct.

We cannot hold its self-intellections to be acts of memory; this is no question of something entering from without, to be grasped and held in fear of an escape; if its intellections could slip away from it its very Essence would be in peril.

For the same reason memory, in the current sense, cannot be attributed to the soul in connection with the ideas inherent in its essence: these it holds not as a memory but as a possession, though, by its very entrance into this sphere, they are no longer the mainstay of its Act.

The Soul-action which is to be observed seems to have induced the Ancients to ascribe memory, and "Recollection," to souls bringing into outward manifestation the ideas they contain: we see at once that the memory here indicated is another kind; it is a memory outside of time.

But, perhaps, this is treating too summarily a matter which demands minute investigation. It might be doubted whether that recollection, that memory, really belongs to the highest soul and not rather to another, a dimmer, or even to the Couplement, the Living-Being. And if to that dimmer soul, when and how has it come to be present; if to the Couplement, again when and how?

We are driven thus to enquire into these several points: in which of the constituents of our nature is memory vested- the question with which we started- if in the soul, then in what power or part; if in the Animate or Couplement- which has been supposed, similarly to be the seat of sensation- then by what mode it is present, and how we are to define the Couplement; finally whether sensation and intellectual acts may be ascribed to one and the same agent, or imply two distinct principles.