POEMANDRES. IX. 51 



ence, because that is material (a), but this essential (b) ; but to 

 me both seem to be united, and not to be separated among 

 men, by Keason (c). For in the other animals the sense is 

 united to the nature, but in men understanding (d). But) 

 Mind differs from understanding as much as The God from_/ 

 Divinity (e). For the Divinity indeed is generate by(/) 

 God, but understanding by the Mind, being sister of the 

 speech and organs of each other. For neither is the speech 

 uttered apart (y) from understanding, nor is the under- 

 standing shown without speech. 



2. The Sense then and the Understanding, both to- 

 gether, have influence (h) upon the Man, as it were, con- , 

 nected with each other. For neither apart from Sense is 

 it possible to understand, 1 nor to have sensation apart 

 from understanding. But it is possible to understand 

 Understanding (i) apart from Sense, as those fancying (k) 

 visions in their dreams ; but it seems to me that both the 

 energies are generated in the vision of the dreams, and 

 that the sense is aroused to wakefulness out of sleep. 

 For the Man has been divided both into the body and 

 into the Soul, and when both the parts of the Sense shall 

 concord one with another, then that the understanding is 

 spoken out and brought forth (I) by the Mind. 



3. For the Mind conceives all the thoughts (in) ; good 

 indeed when it shall have received the seeds from The 

 God, but the contrary when from any of the demons ; no 



(a) I/TUXJJ. (ft) ovataion;. (c) 



(d) vow;, or intellect. (e) QSIOTYIS. (/) 



(Jc) (p&vrsioft,voi, imagining. (I) dtroKv/idswoiy. (m) x,vzi 



language, means to teach the future immortality of the human body 

 (see Philippians iii. 21), after a renovation of the same after death. 

 He seems also to hold the future eternity of created matter. Plato, 

 in Timeeus, had declared that the xoV^o? was perishable, so far as its 

 nature was concerned, for it was an object of sense, because corporeal, 

 but that it will never perish by the providence and continuous cohe- 

 rence (aotvo-fcYi) of God, 



1 See Locke, " No Innate Ideas." " Nihil in intellectu quod non 

 prius fuit in sensu." 



