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78. The Father conceived ideas, and all mortal bodies were animated by Him.

Proc. in Tim., 336. T.

79. For the Father of Gods and men placed the Mind (nous) in the Soul (psyche); and placed both in the (human) body.

80. The Paternal Mind hath sowed symbols in the Soul.

Psell., 26; Pletho, 6.. Z.

81. Having mingled the Vital Spark from two according substances, Mind and Divine Spirit, as a third to these He added Holy Love, the venerable Charioteer uniting all things.

Lyd. De Men., 3.

82. Filling the Soul with profound Love.

Proc. in Pl. Theol, 4. Z or T.

83. The Soul of man does in a manner clasp God to herself. Having nothing mortal, she is wholly inebriated with God. For she glorieth in the harmony under which the mortal body subsisteth.

Psellus, 17; Pletho, 10. Z.

84. The more powerful Souls perceive Truth through themselves, and are of -a more inventive Nature. Such Souls are saved through their own strength, according to the Oracle.

Proclus in I. Alc. Z.

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85. The Oracle saith that Ascending Souls sing a Pæan.

Olymp. in Phæd. Z or T.

86. Of all Souls, those certainly are superlatively blessed, which are poured forth from Heaven to Earth; and they are happy, and have ineffable stamina, as many as proceed from Thy Splendid Self, O King, or from Jove Himself, under the strong necessity of Mithus.

Synes. De Insom, 153. Z or T.

Query Mithras.


87. The Souls of those who quit the body violently are most pure.

Psellus, 27. Z.

88. The girders of the Soul, which give her breathing, are easy to be unloosed.

Psellus, 32; Pletho, 8. Z.

89. For when you see a Soul set free, the Father sendeth another, that the number may be complete.

Z. or T.

90. Understanding the works of the Father, they avoid the shameless Wing of Fate; they are placed in God, drawing forth strong light-bearers, descending from the Father, from whom as they descend, the Soul gathereth of the empyræan fruits the soul-nourishing flower.

Proc. in Tim., 321. Z. or T.

91. This Animastic Spirit which blessed men have called the Pneumatic Soul, becometh a god, an all-various Dæmon, and an Image (disembodied), and in this form of Soul suffereth her punishments The

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[paragraph continues] Oracles, too, accord with this account; for they assimilate the employment of the Soul in Hades, to the delusive visions of a dream.

Synesius De Insom. Z. or T.

The word Dæmon in the original meaning of the term did not necessarily mean a bad Spirit, and was as often applied to pure spirits as to impure.

Compare the Eastern doctrine of Devachan, a stage of pleasing illusion after death.


92. One life after another, from widely distributed sources. Passing from above, through to the opposite part; through the Centre of the Earth; and to the fifth middle, fiery centre, where the life-bearing fire descendeth as far as the material world.

Z. or T.

93. Water is a symbol of life; hence Plato and the gods before Plato, call it (the Soul) at one time the whole water of vivification, and at another time a certain fountain of it.

Proc. in Tim., 318. Z.

94. O Man, of a daring nature, thou subtle production.

Psell., 12; Pletho, 21. Z,

95. For thy vessel the beasts of the Earth shall inhabit.

Psell., 36; Pletho, 7. Z.

Vessel is the body in which the Nous--thou, dwellest for a time.


96. Since the Soul perpetually runs and passes through many experiences in a certain space of time;

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which being performed, it is presently compelled to. pass back again through all things, and unfold a similar web of generation in the World, according to Zoroaster, who thinketh that as often as the same causes return, the same effects will in like manner be sure to ensue.

Ficin. De Im. An., 129. Z.

97. According to Zoroaster, in us the ethereal vestment of the Soul perpetually revolves (reincarnates).

Ficin. De Im. An., 131. Z.

98. The Oracles delivered by the Gods celebrate the essential fountain of every Soul; the Empyrean, the Ethereal and the Material. This fountain they separate from (Zoogonothea) the vivifying Goddess (Rhea), from whom (suspending the whole of Fate) they make two series or orders; the one animastic, or belonging to the Soul, and the other belonging to Fate. They assert that the Soul is derived front the animastic series, but that sometimes it becometh subservient to Fate, when passing into an irrational condition of being,. it becometh subject to Fate instead of to Providence.

Proclus de Providentia apud Fabricium in Biblioth. Græca., vol. 8, 486. Z. or T.

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