Part V.

in figure refembling the Univerfe. The reft of the Body they appointed as a vehiculum to lerve this. To each mortal part they afligned its proper Habitation, placing the irafcible in the Heart, the concupifcible in the midft be¬ twixt the Navel and the Diaptogma, bind¬ ing it there as a furious favage j^aft. They framed the Lungs inrelpe£l of the Heart, foft, hloodlefs, hollow, and Ipungy, that the Heart being Ibmewhat heated with Anger , might thereby be refrigerated and aflwaged 5 the Li¬ ver to excite and allay the concupifcible part, having both fwectnefs and bitternefs, as like- wife tor the clearing of Divinations which are given by Dreams : for as much as in it by reafon of its Imoothnefs, fhining and brightnefs, the power which proceedeth from the mind doth Ihine forth. The Spleen was made for the be¬ nefit of the Liver, to purge and cleanfe it •, fo that thofe corruptions , which by Lome difeafes, are contracted about the Liver, retire thither.
CHAP. XXIV.
Of the d'lfiinUion of the parts of the Soul.
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THat the Soul and parts thereof according to their proper faculties are three fold ^ every part appointed by reafon their feveral places, is manifeft ftom hence. Thofe things which are feparated by Nature , are divers •, paffionate and reafonable are feparated by Na¬ ture j this being converfant in Intelligibles,tliat in things fad or joyful, to omit the paffive part which is common likewife to brute Beafts.Now thefe two being diftinCl by Nature, muft like¬ wife be diftinguifhed by place, becaufe for the moft part they difagree, and are repugnant to one another -, but nothing can be repugnant to it felf, neither can thofe things which are contrary to one another confift together in the fame. In Medea anger feemeth to conteft thus with reafon 5
I knovo what t intend is ill., But anger over-rules viy Will.
In l^aim when he ravifhed Chryflppus., Con- cupifcencc cpntefted with reafbnj for fo he faith:
Men to this Crime, the Gods confine., To know the 111 that they decline.
That the rational power is different from the paflive, is evident from this, that they are or¬ dered by feveral means, one by dilcipline, tie other by habitual PraClice.
CHAP. XXV.
Of the Immortality of the Soul.
THat the Soul is Immortal Tlato proveth by thefe Arguments. The Soul to every thing , wherein it is, conferreth Life, as being naturally innate in her felf, but that which con¬ ferreth Life to others never admitted! d6ath,but what is fuch is immortal.
The Soul being Immortal, is likewife incor¬ ruptible, for it is an incorporeal Effence which cannot be changed fubftantially, and is only perceptible by the IntelleCl, not by the Eye^ and is uniform. Hence it muft be fimple, nei¬ ther can be at any time diffolved or corrupted. The Body is contrary, for it is fubjeft to fight and other Senfess and as it is compounded, fo fliall it again be diffolved, and it is multiform. When the Soul adhereth to thofe things which are perceptible by Intelle£i:, it acquiefeeth Now to that by whofe Prefence fhe is difturb- od, file cannot poffibly be like, wherefore flie is more like to thofe things which are per¬ ceptible by Intelledf •, but what is fuch, is fuch by Nature incorruptible and perifhable.
Again, the Soul doth naturally prefide over the* Body, not the Body over the Soul, but that_ which by Nature ruleth and command- eth is of Kin to Divinity, wherefore the Soul being next unto God, muft be Immortal, not fubjeft to Corruption.
Again, Contraries tvhich h*ave no medmn, not by themfelves, but by fome accident are fb ordered by nature, that they may be mutual¬ ly made of one another. But that which Men call Life is contrary to that which they call Death •, as therefore Death is a feparation of the Soul from the Body -, fb is 'Life a comun- £lion of the Soul with the Body, pre-exiftent to the Body. But if fhe be pre-exiftent, and fhall fubfift after the Body, it followeth that fhe be fempiternal, for there cannot any¬ thing be imagined whereby fhe may be cor¬ rupted.
Again, if Learning be Reminifcence, the Soul muft be Immortal , but that it is RemL nifcence we prove thus : Learning cannot other- wife confift than by remembrance of thofe things we formerly Imew. For,if from Singulars we underftand Unive/fals, how could we dif courfe by Singulars which are Infinite ? Or hovff from a few perceive Univerfals ? We fhould therefore neceflaffy be deceived, as if we judged that only to be a living Creature which breatheth j or how could the Notions them¬ felves have the reafon ‘of Principles ? By Reminifcence therefore, from fome few which we have conceived in our our Mind, we under¬ ftand the reft, and from fome occurrent.partt- ticulars we remember thofe which we knew long before, but were then given over to ob¬ livion, when the Soul firft. defeended into the Body. _ ^
Again, if the Soul te not corrupted by its own proper ill, neither can it. be deftroyed by that or any other, nor fimply by any ill, and being fuch, fhall remain unconupted.
Again, that which is moved in it felf^ as be¬ ing the principle of Motion in thofe thing? which are moved, is always moved ^ that which is fuch is immortal -, but the Soul is moved of it felfj that which is moved of it felf is the principle of all motion and generation j and a ' principle is expert of generation and corrup¬ tion, wherefore the Souls of Men, and of the Univerfe it felf are fuch, for both partake of the fame miftion. He affirmeth the Soul to be moveable in her felf, becaufe it hath an innate Life^ always operating by its Power.
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PLATO.