THK ONE IN THH: MANY, AND THE MANY IN THE ONE. 117 



Creator when HE created, causing visible things to be what these 

 things actually are. Sense objects offer likenesses — reflections and 

 shadows — of the archetypal Ideas, but, owing to association with 

 matter, these likenesses are imperfect and obscure. We compare 

 them with their archetypes {irapaheiy^ara), and judge that 

 they fall short ; whence it follows that we must at some time 

 § have known the archetypes. Therefore, as this knowledge has 

 §! not been obtained by us since our birth, we must have had it 

 ^ before. Originating in the Divine mind, the Ideas have Divine 

 I, character and unity ; pre-existent to things created, they are 

 W certain, unchangeable, true, and everlastingly stable, independent 

 % beings. They are the objects of knowledge ; sense objects, 

 |] because of their fluctuating unstable* character, cannot be 

 • known, for there is no certainty on which the intellectual anchor 

 can take hold — they are objects of opinion. The Ideas are 

 intellectual objectsf with which the pure intuitive reason is 

 conversant and, as like goes to like, they can be known by the 

 soul which is itself pure reason or intellection. Their home is 

 in the Divine mind — the pure absolute universal intellection 

 (vov^) where they originated, and they make habitation in souls 

 all finite intelligences being manifestations, or modes of existence 

 ^ of the universal N0O9. An Idea has three aspects — (1) A Divine 

 i thought, (2) The imperfect image of this thought presented in 

 S the sense world, (3) The mental concept which is the reflection 

 ^ in our mind of this image.; Calderwood has pointed out that 

 ^ Plato gives to the general conceptions of Socrates tho character 

 i- of Ideas which constitute the fundamental ideas of Reason, 

 and are at the same time regarded by him as the perfect essences 

 of things — the eternal laws of being. They belong to a super- 

 sensible state — "a world or sphere of ideas." Intelligence is 

 at first confused by the shadows of the sense state, striving to 

 rise into the upper world " of higher knowledge, where The 

 Good, which he ultimately identifies with GOD, is supreme. 

 We are reminded by Whewell that the " Reason " conversant 

 with the Ideas is not Reasoning, w^ith its dialectic, but is that 

 intuitive Reason§ which apprehends the truth of First Principles 



* Like the waters at any point of a river, 

 t Incorporeal and without parts. 



X I.e., the reflection of (I) by a finite intelligence subject through limita- 

 tion to conditions of space and time. 



§ God, the Soul, the World, are Ideas of the Reason (NoCs). 



