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350 plenary, or exuberantly full. Hence, if a divine nature fills all things from itself with the good which it contains in itself, it is exuberantly full. And if this be the case, establishing first in itself the peculiarity which it imparts to others, it will extend to them the communications of superplenary goodness.

P. 59. It is requisite also to know what enthusiasm is, and how it is produced.

The following account of enthusiasm, and of the different kinds of mania mentioned by Plato in the Phædrus, from the Scholia of Hermeas on that dialogue, is extracted from the additional notes to my translation of Proclus on the Timæus, and is given in this place for the sake of the Platonic English reader, who may not have that translation in his possession, as a valuable addition to what is here said by Iamblichus on this subject.

"Since Plato here delivers four kinds of mania, by which I mean enthusiasm, and possession or inspiration from the Gods, viz. the musical, the telestic, the prophetic, and the amatory, previous to the discussion of each, we must first speak about enthusiasm, and show to what part of the soul the enthusiastic energy pertains; whether each part of it possesses this energy; if all enthusiasm is from the Gods; and in what part of the soul it is ingenerated; or whether it subsists in something else more excellent than soul. Where, then, does that which is properly and primarily called enthusiasm subsist, and what is it? Of the rational soul there are two parts, one of which is dianoia, but the other opinion. Again, however, of dianoia, one part is said to be the lowest, and is properly dianoia, but another part of it is the highest, which is said to be the intellect of it, according to which the soul especially becomes intellectual, and which some call intellect in capacity. There is also another thing above this, which is the summit of the whole soul, and most allied to the one, which likewise wishes well to all things, and always gives itself up to the Gods, and is readily disposed to do whatever they please. This, too, is said to be the one of the soul, bears the image of the superessential one, and unites the whole soul. But that these things necessarily thus subsist, we may learn as follows: The rational soul derives its existence from all the causes prior to itself, i. e. from intellect and the Gods. But it subsists also from itself: for it perfects itself. So far, therefore, as it subsists from the Gods, it possesses the one, which unites all its powers, and