Page:Works of Plato his first fifty-five dialogues (Taylor 1804) (Vol 2 of 5) (IA Vol2worksofplato00plat).pdf/426

 microcoſm, comprehending in himſelf partially every thing which the world contains divinely and totally. For we are endued with an intellect ſubſiſting in energy, and a rational ſoul proceeding from the ſame father and vivific goddeſs as were the cauſes of the intellect and ſoul of the univerſe. We have likewiſe an ethereal vehicle analogous to the heavens, and a terreſtrial body compoſed from the four elements, and with which it is alſo coordinate. If, therefore, it be proper to contemplate the univerſe multifariouſly both in an intelligible and ſenſible nature, paradigmatically, and as a reſemblance, totally and partially, a diſcourſe concerning the nature of man is very properly introduced in the ſpeculation of the univerſe.

With reſpect to the form and character of the dialogue, it is acknowledged by all that it is compoſed according to the Pythagoric mode of writing. And this alſo muſt be granted by thoſe who are the leaſt acquainted with the works of Plato, that the manner of his compoſition is Socratic, philanthropic, and demonſtrative. If, therefore, Plato any where mingles the Socratic and Pythagoric property together, this muſt be apparent in the preſent dialogue. For it contains, agreeably to the Pythagoric cuſtom, elevation of intellect, together with intellectual and divine conceptions: it likewiſe ſuſpends every thing from intelligibles, bounds wholes in numbers, exhibits things myſtically and ſymbolically, is full of an elevating property, of that which tranſcends partial conceptions, and of the enunciative mode of compoſition. But from the Socratic philanthropy it contains an eaſy accommodation to familiar diſcourſe, gentleneſs of manners, proceeding by demonſtration, contemplating things through images, the ethical peculiarity, and every thing of this kind. Hence, it is a venerable dialogue, and deduces its conceptions from on high, from the firſt principles of things; but it mingles the demonſtrative with the enunciative, and prepares us to underſtand phyſics, not only phyſically but theologically. For, indeed, Nature herſelf rules over the univerſe ſuſpended from the Gods, and directs the forms of bodies through the influence of their inſpiring power; for ſhe is neither herſelf a divinity, nor yet without a divine characteriſtic, but is full of illuminations from all the various orders of the Gods.

But if it be proper, as Timaeus ſays, that diſcourſes ſhould be aſſimilated to the things of which they are the interpreters, it will be neceſſary that the dialogue ſhould contain both that which is phyſical and that which is