ii PLOTINUS 133 



world becomes all by change in its parts, becomes at 

 successive moments this and that, is therefore at all 

 times in diversity, change, movement. Matter of either 

 kind is never without form, but all forms are in them 

 in different ways in the one in the instant of eternity, 

 in the other in the instants of time ; in the one all at 

 once, in the other successively, in the one complicity, in 

 the other explicitly. 1 The same idea is attributed in 

 the De Immense (Book V.) to the Platonists, "that 

 God has imbued celestial matter with all forms at once, 

 but gives them to elemental matter in single moments, 

 just as he has poured into the nature of the Gods all 

 ideas once for all, but instils them into animal nature 

 day by day. And as in the order of minds there is an 

 ultimate principle which is incorruptible, so in the order 

 of bodies. For the order of bodies follows that of 

 intelligences as a footmark follows the foot, as a shadow 

 follows the body ; hence whatever order is proved to 

 hold of minds, the same will be found to hold of bodies." 2 

 It only remained to identify the two kinds of matter, 

 the divine and the " elemental," the spiritual and the 

 corporeal, to obtain the pure Pantheistic naturalism of 

 the middle period of Bruno's philosophy : at that stage 

 he was no longer in sympathy with the Neoplatonist 

 psychology, and denied the doctrine of a separate in- 

 telligence or understanding in man, an intelligence, that 

 is, of different origin from sense, and therefore of 

 different kind ; he rejected also their view that the 

 imagination which is the source of instinct in animals, 

 differs from human imagination, and their assertion of a 

 difference in kind between reason and intellect in man. 

 For Bruno, as the order of nature was throughout the 

 same in kind, constituted of similar elements, so the 



1 Causa, Lag. 271 j cf. Plot. Enn. ii. 4. 3. 8 i. 2. 117. 



