over you and will push you into the dark and bottomless abyss of skepticism.
Now, how can this be done? I have told you: it is because man is not a simple being. Fix this truth firmly. Man is triple; and it is according as his volitive unity operates in one or the other of his modifications that he is led on to see, in such or such a way. Plato has said it, following Pythagoras, and I say it to you not only following Pythagoras and Plato, but following all the sages and all the theosophists of the world. Plato places in the superior and spiritual modification, composed of the same, that is to say of the indivisible substance of the universe, the hegemonicon,[1] or the intellectual assent; in the inferior and material modification, composed of the other or the diverse, that is to say, of the divisible substance, the physicon,[2] or the physical sense perception; in the median modification or the soul, properly speaking, composed of essence, that is to say, of the most subtle parts of matter elaborated by the spirit, the logicon,[3] or the moral, logical, or reasonable sentiment. One finds in Plutarch the résumé of the doctrine of a philosopher named Sylla, who, admitting, as did Plato, that man is composed of spirit, soul, and body, said that the body drew its origin from the earth, the soul from the moon, and the spirit from the sun.[4] But without disturbing ourselves for the present, with the origin of these three parts, since assuredly the earth, the moon, and the sun, which this philosopher has assigned them for principles, are things very difficult to understand in themselves, let us be content with knowing, as I have already said, that these, that which dominates and rules, that which is intelligible.], that which pertains to generative nature, that which is physical, and sentient.], that which pertains to reasonable nature, that which is logical, the thing which proves that another thing is. Voyez Platon, in Tim., et conférez avec Beausobre, Hist. du Manich., t. ii., p. 174.]
