ληψις αυτου. Γινεται γαρ πανταπασιν εν τω της ανομοιοτητος τοπω, ενθα δυς εις αυτην εις βορβορον σκοτεινον εσται πεσων.—αποθνησκει ουν, ως ψυχη αν θανοι· και ο θανατος αυτη, και ετι εν τω σωματι βεβαπτισμενη, εν υλη εστι καταδυναι, και πλησθηναι αυτης. και εξελθουσης εκει κεισθαι, εως αναδραμη και αφελη πως την οψιν εκ του βορβορου. και τουτο εστι το εν αδου ελθοντα επικαταδαρθειν. Here the reader may observe that the obscure doctrine of the mysteries mentioned by Plato in the Phædo, that the unpurified soul in a future state lies merged in mire, is beautifully explained; at the same time that our assertion concerning their secret meaning is no less solidly confirmed. In a similar manner the same divine philosopher, in his book on the beautiful, Ennead. 1. lib. 6. explains the fable of Narcissus as an emblem of one who rushes to the contemplation of sensible forms as if they were perfect realities, when at the same time they are nothing more than like beautiful images appearing in water, fallacious and vain. "Hence," says he, "as Narcissus, by catching at the shadow, merged himself in the stream and disappeared, so he who is captivated by beautiful bodies, and does not depart from their embrace, is precipitated, not with his body, but with his soul, into a darkness profound and horrid to intellect, through which, becoming blind both here and in Hades, he converses with nothing but shadows." Τον αυτον δη τροπον ο εχομενος των καλων σωματων, και μη αφιεις, ου τω σωματι, τη δε ψυχη καταδυσεται, εις σκοτεινα και ατερπη τω νω βαθη, ενθα τυφλος εν αδου μενων, και ενταυθα κακει σκιαις συνεστι. And what still farther confirms our exposition is, that matter was considered by the Egyptians as a certain mire or mud. "The Egyptians," says Simplicius, in Arist. Phys. p. 50, "called matter, (which they symbolically denominated water,) the dregs or sediment of the first life; matter being, as it were, a certain mire or mud." Διο και Αιγυπτιοι την της πρωτης ζωης, ην υδωρ συμβολικως εκαλουν, υποσταθμην την υλην ελεγον, οιον ιλυν τινα ουσαν. So that from all that has been said we may safely conclude with Ficinus, whose words are as express to our purpose as possible. "Lastly," says he, "that I may comprehend the opinion of the antient theo-
apprehends it rather through the medium of opinion than of science; that in the present life he is sunk in sleep, and conversant with the delusions of dreams; and that before he is roused to a vigilant state, he will descend to Hades, and be overwhelmed with a sleep perfectly profound."
