Now then, as voice, merely voice, is only an insignificant and brutish noise, but speech is the expression of the mind by significant utterance; as harmony consists of sounds and intervals,—a sound being always one and the same, and an interval being the difference and diversity of sounds, while both being mixed together produce air and melody;—thus the passive nature of the soul was without limits and unstable, but afterwards became determinate, when limits were set and a certain form was given to the divisible and manifold variety of motion. Thus having comprised the Same and the Other, by the similitudes and dissimilitudes of numbers which produce concord out of disagreement, it becomes the life of the world, sober and prudent, harmony itself, and reason overruling necessity mixed with persuasion. This necessity is by most men called fate or destiny, by Empedocles friendship and discord, by Heraclitus the opposite straining harmony of the world, as of a bow or harp, by Parmenides light and darkness, by Anaxagoras mind and infinity, by Zoroaster God and Daemon, naming one Oromasdes, the other Arimanius. Though as for Euripides, he makes use of the disjunctive erroneously for the copulative, where he says, Jove, whether he be Necessity, that Nature’s force controls, Or the intelligence of human souls. For, indeed, the powers which bear dominion over the universe are necessity and wisdom. This is that therefore which the Egyptians intimate in their fables, feigning that, when Horus was punished and dismembered, he bequeathed his spirit and blood to his father, but his flesh and his fat to his mother. There is no part of the soul which remains pure and unmixed, or separate from the rest; for, according to the opinion of Heraclitus, harmony latent is of greater value than that which is visible, as being that wherein the blending Deity concealed and sunk all varieties and dissimilitudes. Nevertheless, there appears in the irrational part a turbulent and boisterous temerity; in the rational part, an orderly and well-marshalled prudence; in the sensitive part, the constraint of necessity; but in the understanding, entire and perfect command of itself. The limiting and bounding power sympathizes with the whole and the indivisible, by reason of the nearness of their relations; on the other side, the dividing power fixes itself upon particulars, by virtue of the divisible substance; and the whole rejoices at the mutation of the Same by means of the Other, as occasion requires. In the like manner, the various inclinations of men to virtue and vice, to pleasure and toil, as also the enthusiasms and raptures of lovers, the combats of honor with lustful desires, plainly demonstrate the mixture of the divine and impassible with the moral and corporeal part; of which Plato himself calls the one concupiscence of pleasures, natural to ourselves; the other an opinion introduced from without, aspiring to the chiefest good. For passible qualities of the soul arise from herself; but she participates of understanding, as being infused from without, by the more worthy principle.