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is adorned by the mind. And thus upon the mind itself the transmission of the shame that is in matter 164 takes place through nature, so that the image of God is no longer seen in the character of the created being. For just as some mirror, having turned the idea of good things to its back, casts out the manifestations of the radiance of the good, and impresses upon itself the formlessness of matter; And in this way the genesis of evil comes to be, subsisting through the removal of the good; And everything is good which happens to be akin to the first good; but whatever is outside of the relation and likeness to this, is entirely without a share of the good. If therefore, according to the argument we have considered, the truly good is one; and the mind, by having come to be in the image of the good, itself possesses the quality of being good; and nature, which is held together by the mind, is like an image of an image; it is shown by these things that our material part is held together and contained, when it is ordered by nature; but it is dissolved and falls apart again, when it is separated from that which contains and holds it together, and is torn from its congenital union with the good. And such a thing does not happen otherwise than when the turning of nature is towards the opposite, desire not inclining towards the good, but towards that which needs the one who adorns it.

For that which is being assimilated is entirely compelled to be transformed along with the formless and uncomely by matter which is destitute of its own form, but these things were examined by us as a sort of consequence, having entered into the consideration of the subject at hand. For the question was whether the intellectual power is established in some part of us, or whether it extends through all parts equally. For of those who confine the mind to local parts, and who adduce, for the establishment of such an opinion of theirs, the fact that thought does not proceed well in those whose meninges are in an unnatural state; the argument has shown that in every part of the human compound, according to which each is constituted to act, the power of the soul remains perhaps inactive, if the part does not remain in its natural state. And for this reason, as a consequence, the proposition set forth fell into the argument, by which we learn that in the human compound the mind is governed by God, and by it our material life, when it remains in its natural state, but if it should be turned aside from its nature, it is also alienated from the activity of the mind. But let us return again to where we digressed, that in those who have not been turned aside from their natural state by some passion, the mind exercises its proper power, and is strong in those who are sound, but is again powerless in those who do not admit its activity. For it is possible to confirm the doctrine concerning these things through other means; and if it is not burdensome to the hearing of those who are already weary with the argument, let us also discuss these matters, as we are able, in few words. 165

CHAPTER. 13.

An explanation concerning sleep, and yawning, and dreams. This material and flowing

life of bodies, always proceeding through motion, has the power of its being in this, in never ceasing from motion. And just as some river flowing with its own current, shows the channel through which it happens to be carried to be full, yet it is not seen in the same water around the same place always, but some has run by it, and some flows over; so also the material part of this life, through a certain motion and flow, by the continuity of the succession of opposites, changes, so that it can never cease from change, but by the power of not being still has a ceaseless motion, changing through like things. And if ever moving it should cease, it will also certainly have a cessation of being; for instance, emptiness succeeded fullness, and again fullness came in to replace emptiness. Sleep has relaxed the tension of wakefulness, then

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νοῦ καλλωπίζεται. Καὶ οὕτως ἐπ' αὐτὸν τὸν νοῦν τοῦ κατὰ τὴν ὕλην 164 αἴσχους διὰ τῆς φύσεως ἡ διάδοσις γίνεται, ὡς μη κέτι τοῦ Θεοῦ τὴν εἰκόνα ἐν τῷ χαρακτῆρι καθορᾶσθαι τοῦ πλάσματος. Οἷον γάρ τι κάτοπτρον κατὰ νώτου τὴν τῶν ἀγαθῶν ἰδέαν ὁ νοῦς ποιησάμενος, ἐκβάλλει μὲν τῆς ἐκλάμψεως τοῦ ἀγαθοῦ τὰς ἐμφάσεις, τῆς δὲ ὕλης τὴν ἀμορφίαν εἰς ἑαυτὸν ἀναμάσσεται· Καὶ τούτῳ γίνεται τῷ τρόπῳ τοῦ κακοῦ ἡ γένεσις, διὰ τῆς ὑπεξαιρέσεως τοῦ καλοῦ παρυφισταμένη· Καλὸν δὲ πᾶν, ὅπερ ἂν τύχῃ πρὸς τὸ πρῶτον ἀγαθὸν οἰκείως ἔχον· ὅ τι δ' ἂν ἔξω γένηται τῆς πρὸς τοῦτο σχέσεώς τε καὶ ὁμοιώσεως, ἄμοιρον τοῦ καλοῦ πάντως ἐστίν. Εἰ οὖν ἓν μὲν κατὰ τὸν θεωρηθέντα λόγον τὸ ὄντως ἀγαθόν· ὁ δὲ νοῦς τῷ κατ' εἰκόνα τοῦ καλοῦ γεγενῆ σθαι, καὶ αὐτὸς ἔχει τὸ καλὸς εἶναι· ἡ δὲ φύσις ἡ ὑπὸ τοῦ νοῦ συνεχομένη, καθάπερ τις εἰκὼν εἰκόνος ἐστί· δείκνυται διὰ τούτων, ὅτι τὸ ὑλικὸν ἡμῶν συνέστηκε μὲν καὶ περικρατεῖται, ὅταν οἰκονομῆται ὑπὸ τῆς φύσεως· λύεται δὲ, καὶ διαπίπτει πάλιν, ὅταν χωρι σθῇ τοῦ, περικρατοῦντός τε καὶ συνέχοντος, καὶ δια σπασθῇ τῆς πρὸς τὸ καλὸν συμφυΐας. Τὸ δὲ τοιοῦτον οὐκ ἄλλως γίνεται, ἢ ὅταν τῆς φύσεως πρὸς τὸ ἔμ παλιν γένηται ἡ ἐπιστροφὴ, μὴ πρὸς τὸ καλὸν τῆς ἐπιθυμίας νευούσης, ἀλλὰ πρὸς τὸ χρῇζον τοῦ καλλω πίζοντος.

Ἀνάγκη γὰρ πᾶσα τῇ πτωχευούσῃ τῆς ἰδίας μορφῆς ὕλῃ κατὰ τὸ ἄσχημόν τε καὶ ἀκαλλὲς συμμε ταμορφοῦσθαι τὸ ὁμοιούμενον, ἀλλὰ ταῦτα μὲν ἡμῖν ἐξ ἀκολουθίας τινὸς παρεξητάσθη, διὰ τῆς εἰς τὸ προ κείμενον θεωρίας ἐπεισελθόντα. Τὸ γὰρ ζητούμενον ἦν, εἰ ἐν μέρει τινὶ τῶν ἐν ἡμῖν ἡ νοερὰ καθίδρυται δύναμις, ἢ διὰ πάντων κατὰ τὸ ἴσον διήκει. Τῶν γὰρ τοπικοῖς μέρεσι περιειργόντων τὸν νοῦν, καὶ εἰς σύ στασιν τῆς τοιαύτης αὐτῶν ὑπολήψεως προφερόντων, τὸ μὴ εὐοδοῦσθαι τὴν διάνοιαν ἐπὶ τῶν παρὰ φύσιν διακειμένων τὰς μήνιγγας· ἀπέδειξεν ὁ λόγος, ὅτι κατὰ πᾶν μέρος τοῦ ἀνθρωπίνου συγκρίματος, καθ' ὃ πέφυκεν ἕκαστος ἐνεργεῖν, ἴσως ἡ τῆς ψυχῆς δύνα μις ἀνενέργητος μένει, μὴ διαμένοντος ἐν τῇ φύσει τοῦ μέρους. Καὶ διὰ τοῦτο ἐξ ἀκολουθίας τὸ προτεθὲν παρενέπεσε τῷ λόγῳ θεώρημα, δι' οὗ μανθάνομεν, ἐν τῷ ἀνθρωπίνῳ συγκρίματι ὑπὸ Θεοῦ μὲν διοικεῖσθαι τὸν νοῦν, ὑπ' ἐκείνου δὲ τὴν ὑλικὴν ἡμῶν ζωὴν, ὅταν ἐν τῇ φύσει μένῃ, εἰ δὲ παρατραπείη τῆς φύ σεως, καὶ τῆς κατὰ τὸν νοῦν ἐνεργείας ἀλλοτριοῦ σθαι. Ἀλλ' ἐπανέλθωμεν πάλιν ὅθεν ἐξέβημεν, ὅτι ἐπὶ τῶν μὴ παρατραπέντων ἐκ πάθους τινὸς τῆς φυσικῆς καταστάσεως τὴν οἰκείαν δύναμιν ὁ νοῦς ἐνεργεῖ, καὶ ἔῤῥωται μὲν ἐπὶ τῶν συνεστώτων, ἀδυ νατεῖ δὲ πάλιν ἐπὶ τῶν μὴ χωρούντων αὐτοῦ τὴν ἐνέργειαν. Ἔστι γὰρ καὶ δι' ἑτέρων τὸ περὶ τούτων δόγμα πιστώσασθαι· καὶ εἰ μὴ βαρὺ τῇ ἀκοῇ τῶν προκεκμηκότων ἤδη τῷ λόγῳ, καὶ περὶ τούτων, ὡς ἂν οἷοί τε ὦμεν, δι' ὀλίγων διαληψώμεθα. 165

ΚΕΦΑΛΑΙΟΝ. ΙΓʹ.

Περὶ ὕπνου, καὶ χάσμης, καὶ ὀνείρων, αἰτιολογία. Ἡ ὑλικὴ καὶ ῥοώδης αὕτη

τῶν σωμάτων ζωὴ, πάντοτε διὰ κινήσεως προϊοῦσα, ἐν τούτῳ ἔχει τοῦ εἶναι τὴν δύναμιν, ἐν τῷ μὴ στῆναί ποτε τῆς κινή σεως. Καθάπερ δέ τις ποταμὸς κατὰ τὴν ἰδίαν ῥέων ὁρμὴν, πλήρη μὲν δείκνυσι τὴν κοιλότητα, δι' ἧς ἂν τύχῃ φερόμενος, οὐ μὴν ἐν τῷ αὐτῷ ὕδατι περὶ τὸν αὐτὸν ἀεὶ τόπον ὁρᾶται, ἀλλὰ τὸ μὲν ὑπέδραμεν αὐ τοῦ, τὸ δὲ ὑπεῤῥέει· οὕτω καὶ τὸ ὑλικὸν τῆς τῇδε ζωῆς διά τινος κινήσεως καὶ ῥοῆς τῇ συνεχείᾳ τῆς τῶν ἐναντίων διαδοχῆς ἀμείβεται, ὡς ἂν μηδέποτε στῆναι δύνασθαι τῆς μεταβολῆς, ἀλλὰ τῇ δυνάμει τοῦ ἀτρεμεῖν ἄπαυστον ἔχειν διὰ τῶν ὁμοίων ἐναμειβο μένην τὴν κίνησιν. Εἰ δέ ποτε κινούμενον παύσοιτο, καὶ τοῦ εἶναι πάντως τὴν παῦλαν ἕξει· οἷον, δι εδέξατο τὸ πλῆρες ἡ κένωσις, καὶ πάλιν ἀντεισῆλθεν ἡ πλήρωσις τῇ κενότητι. Ὕπνος τὸ σύντονον τῆς ἐγρηγόρσεως ὑπεχάλασεν, εἶτα